The great commandment A discourse upon Psal. 73. 25. shewing that God is all things to a religious soul. Being a further explication of a short discourse called, The angelical life, formerly written by the same author S.S.

THE Great Commandment.

A DISCOURSE Upon Pſal. 73. 25.

SHEWING That God is All things to a Religious Soul.

BEING A further Explication of a ſhort Diſcourſe called, The Angelical Life, formerly Written by the ſame Author S. S.

I laboured more abundantly than they all; yet not I, but the Grace of God which was with me,

1 Cor. 15. 10.

I live, yet not I, but Chriſt liveth in me,

Gal. 2. 20.

Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. This is the firſt and Great Commandment,

Mat. 22. 37; 38.

LONDON, Printed by R. W. for H. Mortlock, at the White-Hart in Weſtminſter-Hall, and at the Phoenix in St. Paul's Church-yard. 1678.

Imprimatur Hic Liber cui titulus, The Great Commandment, &c.

Geo. Thorp R mo. in Chriſto P. & D. Domino Gulielmo Archiep. Cant. à Sacris Domeſticis. May 17. 1678. 〈1 page duplicate〉

To the Right Honourable and moſt Accompliſh'd Lady, the Lady Mary, Daughter to the Right Honourable the Counteſs Dowager of Huntingdon, and Conſort to Mr. William Jolliff of London. Madam,

AMongſt the many Excellencies wherewith it hath pleaſed the Father of Lights to adorn and illuſtrate you, this is not the leaſt of your Vertues, that you do not love to be told of them: And for my part, ſuch is the Reverend regard that I bear to your ſweet modeſty, that I fear to write what I ſuſpect your Honour would bluſh to read. In my judgement I do eſteem your Honour to be a Perſon fit to be addreſt to for your Patronage of a Diſcourſe of this nature, and that I in ſo doing am not far from the ſame circumſtances wherein the great Doctor of the Gentiles ſtood toward King Agrippa, when he accounted himſelf happy that he had to do with ſo competent a Judge. And in ingenuous gratitude I account my ſelf tantum non bound publickly to beg your peruſal and owning of this latter Diſcourſe, whoſe acceptance of the former (when it was only offer'd you as a private Preſent) I found ſo kind and affectionate. I know your Honour is not aſham'd of Religion, neither name nor thing, and I hope you will neither be aſham'd of, nor offended at him, who out of a ſincere deſire to promote the happineſs of mens Souls, hath adventur'd to explain and recommend it to the World, though he be but,

Madam, The meaneſt of your Honours Servants, S. S.

TO THE READER. Chriſtian Reader,

REligion is deſervedly eſteemed the higheſt accompliſhment of the rational nature, both humane and Angelical, as being the converſe which the higheſt created powers and faculties maintain with the ſupreme and uncreated good. And it is worth obſervation, that even amongſt the Heathens, who yet had no diſtinct knowledge of the true God, acquaintance with their gods, and a relation to them, was accounted their greateſt glory: which made all Prophetical and Prieſtly perſons of what capacity, yea or ſex ſoever, who pretended to be Secretaries or menial ſervants to the gods, to be had in ſo great veneration. Yea the very Princes and Heroes amongſt them, though they were otherwiſe very powerful, wiſe and valiant, and made no great Conſcience of being proud of it neither, were ſtill moſt ambitious which of them ſhould be accounted neareſt of Kin to the gods; and thoſe that pretended neareſt Kindred, gloried in that, more than in all their other accompliſhments. Thus the great and noble and valiant Hector is brought in by Homer, as being in nothing ſhort of Minerva and Apollo, and failing of divine honour, ſave only that his extraction was not immediately divine: And there you will find that the ſame Hector when he could wiſh for no greater thing, cries out, 〈 in non-Latin alphabet 〉 , &c. Iliad. v.

I would I were as ſure the ſon of Jupiter, and that Juno had born me, as I will plague the Grecians this day. Virgil brings in his Aeneas glorying indeed of his Piety, Counſel and Proweſs, but of nothing ſo much nor ſo often, as of his relation to Venus; Nate Deâ is the ſalutation that he is moſt pleaſed with. Ovid brings in the bluſtering Ajax not over modeſt indeed in telling of his Valour and Feats of Arms, but his greateſt brag of all is his—A Jove tertius Ajax And yet for the further commendation of Religion, it is as much, if not more obſervable, that every where it put ſuch a grace upon all the perſons who profeſſed it, that they were had in greateſt eſtimation who were the trueſt to it, and juſtified the profeſsion of it by the ſevereſt conformity. What ever Religion hath been at any time publickly owned amongſt any Nations, ſo far as I can underſtand, hath been accounted ſo ſacred and venerable, that if any man whatſoever ſhould venture to prophane it, or in his Works to deny it, he was accounted the moſt profligate of all men, and not fit to live. It was ever eſteemed an honourable Character of the greateſt Princes and Heroes to be devout and pious, according to the profeſſed Religion. If we will believe Homer, Agamemnon, Achilles and Neſtor, and all the fam'd Grecian Heroes were pious Princes, who would ſeldom either fight, or treate, or con-conſult, or undertake any matter of moment, without the preface of a Prayer, or Sacrifice, or both. The deſpiſers of the gods and Religion, were had in common deteſtation, and nothing could be ſaid worſe of any man, than that he was contemptor ſuperûm; or as Horace calls it in his penitential Ode, Cultor Deorum infrequens. God does by his Prophet in a wondering way make an enquiry, whether it was ever known that a people forſook their g • ds, who yet were no gods, Jer 2. 11. which I may well allude to, and with aſtoniſhment enquire, whether ever any people reproached and vilified their own Religion, which yet was no Religion, or accounted it their honor to be thought irreligious? And yet alas it is too too obvious, that in a Chriſtian Nation, in this Proteſtant Nation, many men do really hate that Religion which yet they do profeſs, and account it a piece of Fanaticiſme and madneſs to be and act according to the Goſpel which they own; that is, in ſhort, to be honeſt men and true to their Words. Theſe are a generation of men whom one may well call prophane Hypocrites; and indeed they do not ſo much diſhonour Religion as themſelves, who like diſhoneſt men do openly oppoſe and hate what yet they openly profeſs. But there are beſides theſe another ſort of men, who knaviſhly and malignantly, but ignorantly and ſuperſtitiouſly reproach Religion. Theſe men would very honeſtly have all men to live up to their Religion: but then they make Religion to be nothing elſe, but ſome Syſtematical or mechanical thing without them, by which they meaſure themſelves, or unto which they make their outward man to conform. And thus, whilſt they maintain ſuch or ſuch Opinions, or are of this or that Perſwaſion or Party, or are careful to obſerve ſuch and ſuch Modes and Forms of Worſhip, they fancy themſelves as Religious as needs to be: in the mean time being ignorant of, or little attending to that agreeableneſs of ſoul to the nature and perfections of God, which is man's Religion and only Glory. Nay ſin and Apoſtaſie is the ſinking of his ſoul from God down into ſelf and the creature; and Religion is the recovery and reſtitution of this lapſed ſoul, cauſed by the Regenerating power of the Divine Spirit: And until the ſoul be thus raiſed, and God and his holy Will come to be advanc'd into a ſupremacy in the ſoul, Religion cannot be ſaid to be, much leſs to be perfect there. It is to be feared that the greateſt part of men, even of thoſe men who ſpeak much of God, of His Will and Glory, of His Word and Kingdom, that ſpeak much unto Him as His Suppliants, and from Him as His Embaſſadours, yet ſtill fixing upon a Self-center, and moving within a circle of their own, may be too truly ſaid notwithſtanding their pretenſions to Religion, to live without God in the World: and that there are infinite numbers of men, who ſcorn to be accounted Covetous, (and indeed in the common acceptation of the word are far from it) that yet in proper ſpeech, mind earthly things. To heal theſe diſtempers, and to rectifie theſe miſtakes, I have adventured once more to explain and recommend Chriſtian Religion in this ſhort Diſcourſe; which I think, is agreeable to the holy Word of God, and which I humbly pray the ſame bleſſed God to make effectual for this end to ſome ſoul or other. I dare not ſay, I have already attain'd, but through the grace of God I can ſay, that this thing I do, viz. in my judgement renounce Self-love, Self confidence, Self-ſeeking, and Self-feeling, and deſire that God may be the object of all my Ambition, Covetouſneſs and Voluptuouſneſs, if I may ſo ſpeake with reverence. As I have not calculated this Diſcourſe for the palate of any one Party of men, ſo I expect the praiſe, or dread the cenſure of none; but to the ever bleſſed God I humbly commend it for ſucceſs, and thee for edification, and reſt

Thine in Him and for His ſake, S. S. Nov. 26. 1677.

PSAL. 73. 25. Whom have I in Heaven but Thee; and there is none upon Earth that I deſire beſides Thee.

CHAP. I. The Introduction, gueſſing at the Author of the Pſalm, and ſhewing the occaſion of it, viz. the obſervation of the proſperity of wicked men, and the afflicted condition of good men in the World: Wherein alſo a brief account is given of the miſapprehenſions of men about that matter. A brief Explication of the Connexion of the Pſalm. The words reſolved into this Concluſion, That God is the good man's All.

IT is diſputed by ſome, whether David were not the Pen man of this Pſalm, and whether he did not deliver it into the hands of Aſaph, as he is ſaid to have done ſome others, 1 Chron. 16. 7. But I think it is more generally concluded, that it was compoſed by Aſaph, for ſundry reaſons: the principal whereof ſeems to be that which Mollerus, that learned Critick in the Hebrew Language, renders, viz. for that the ſtile and Phraſe thereof doth much differ from David's. But about this I liſt not to contend. The occaſion of it was a ſharp conflict which the Pſalmiſt had with himſelf, being tempted to harbour envious thoughts towards the wicked, and hard thoughts of God and Godlineſs, by obſerving the proſperity of evil men and the afflicted ſtate of good men in the World. This very thing hath indeed uſually been a great offence and occaſion of ſtumbling to good men in all Ages, by reaſon of that remainder of carnal and corrupt apprehenſions which is found even in them, they oftentimes judging of things more by fancy and ſenſe than either by Faith, or right reaſon. It ſeemeth to me, that as the promiſes and the threatnings of the Law ſavoured more of Earth than the Goſpel doth, and were calculated for the morning of Religion rather than the Meridian of it, for the minority of men rather than their maturity; ſo that the minds even of good men under the Law, were generally more affected and influenced with worldly things than under the Goſpel. And yet it cannot be denied, but that men of the moſt refined Goſpel minds may ſometimes be ſomewhat ſurprized, and for the preſent ſtartled at the conſideration of the ſeeming inequality of God's dealings, which yet upon due deliberation may be eaſily ſolved, yea, and at length reſolved into perfect wiſdom, righteouſneſs and goodneſs too. The Pſalmiſt begins with an elegant kind of abruptneſs, laying down the concluſion of the whole in the very firſt Verſe, more like a triumphant Conquerour than a wrangling Diſputant. It ſeems his heart was very much upon this, to aſſert and vindicate the goodneſs of God towards His people, and having been in ſome danger to have been depraved in his apprehenſions concerning God, he glories in this, that he was reſolved to hold the concluſion, however he knew not well how at preſent to anſwer the premiſes. It is ſaid to the great commendation of Job, that he attributed nothing unſeemly to God, Job 1. although he ſeemed to deal ſo harſhly with him. And truly this doth highly concern us, to maintain right and honourable apprehenſions of God, yea though we be not able to anſwer the Arguments brought againſt him and his dealings.

Having thus briefly and pathetically aſſerted the Poſition about the controverſie aroſe, in theſe words, Truly God is good to Iſrael (which our Engliſh Meter renders very emphatically, However it be, yet God is good, and kind to Iſrael) he falls preſently upon the Narrative; wherein he relates a combate between faith and ſenſe, a victory that faith obtained, and the means by which it obtained it, even by the ſword of the Spirit, which is the Word of God. At the 23 Verſe you have him come to himſelf again; and ſo the reſidue of the Pſalm is the voice of Faith alone, triumphing and glorying in God, and in the conſolation, ſatisfaction, and confirmation received from him.

We Tranſlate the words of the Text by way of interrogation, implying a vehement negation; others Tranſlate them in the form of a Prayer quis mihi (dabit) in coelo, &c. making them the ſame in Phraſe with 2 Sam 23. 15. and the ſame in ſenſe with Pſal. 4. 6. But which way ſoever we Tranſlate them, the ſenſe will be much what one, and either tranſlation will indifferently ſerve for the end for which I pitch upon them. For however you expreſs them in Engliſh, the meaning and intendment of them is to declare the dear eſteem which the Pſalmiſt had of God above all things in the World. Yet they are ſomewhat more emphatical to my preſent purpoſe, according to our Tranſlation of them, Whom have I in Heaven but Thee; and there is none upon Earth that I deſire beſides Thee. By Heaven and Earth muſt needs be meant the whole Creation: If in neither of theſe the ſoul of the Pſalmiſt can be matcht with a ſuitable and ſatisfactory good, then certainly not in the whole World: If God be better and dearer to him than both Earth and Heaven, then certainly we may juſtly lay down this propoſition from the words, that

God is the good man's All, or that God is All things to a gracious ſoul.

CHAP. II. A general Deſcription of the Apoſtate condition of Souls. The Doctrine of Evangelical Redemption and true Liberty aſſerted and explained.

THE Soul of man is naturally debaſed and depraved; by falling from God it loſeth its original and moſt natural freedom and amplitude, and ſinks into the creature, and ſettles upon a Self-center. Wicked men are ſadly pinch'd and ſtraitened by fixing their minds upon poor fading particularities; they move up and down in a narrow ſphere and circle of their own; and therefore are baſe, low and narrow-ſpirited perſons, whatever greatneſs of ſpirit and generouſneſs of mind they vainly pretend to. In this ſenſe, I'me ſure, there are none more certainly impriſon'd, nor more miſerably confin'd than they that live and converſe perpetually at home: For Self, though it be the home, yet is certainly the dungeon of the ſenſual ſoul: It is ſin alone that contracts the ſoul of man and cramps and cripples all the powers of it, ſtrangely enfeebling and captivating all its vigorous and generous faculties. But the grace of regeneration redeems the captive ſoul from this bondage, thaws its congealed affections, knocks off the Chains and Fetters from its hands and feet, and ſo ſpirits all the powers thereof by its kind and powerful inſinuations, as that they dilate and ſpread themſelves in God, even as the poor charmed Flowers do gladly open their arms wide to entertain and welcom the beams of the Sun, and the precious influences thereof. This is indeed that Redemption which the Almighty Saviour of the World, the true diſpenſer of life and liberty, came into the World to accompliſh for us: This is the true freedom according to the Evangeliſt, John 8. 36. and he is the only purchaſer and diſpenſer of it, If the Son ſhall make you free, then ſhall ye be free indeed. And this is that, which when it ſhall be perfected, ſhall be found to be the glorious liberty of the Children of God, according to the Apoſtles phraſe, Rom. 8. 21. Whatever other liberties and deliverances men may pretend to have by Chriſt Jeſus, certainly this is that releaſement and redemption which is ſo often ſpoken of and intended by thoſe phraſes of Chriſt's being ſent to proclaim liberty to the Captive, and the opening of the Priſon to them that are bound, (Iſa. 61. 13.) of his bringing out the Priſoners from the Priſon, and them that ſit in darkneſs out of the Priſon-houſe (Iſa. 42. 7.) of his ſaying to the Priſoners, Go forth, &c. Iſa. 49. 9. For ſo the Apoſtle interprets this freedom, 2 Cor. 3. 17. Where the Spirit of the Lord is, there is Liberty. The godly ſoul is free by Chriſt Jeſus, the true Redeemer of ſouls, and the powerful diſpenſer of Liberty from that ſtraitneſs and ſelfiſhneſs, under which it laboured; and endued with a noble largeneſs and amplitude. Whereas it was formerly pinched and ſhrivelled, and wrapt up in particular created goods; now it ſpends it ſelf wholly upon the uncreated goodneſs, and is as it were Univerſaliz'd: God is All things to the Godly Soul.

This Doctrine I ſhall explain and confirm at once in ſeveral particulars.

CHAP. III. The natural underſtanding is ſunk into matter, and the imaginations of carnal men are groſs. Unregenerate men neglect God, and aſcribe Events to Fate or Chance, or humane Wit and Induſtry: But the underſtandings and apprehenſions of Regenerate Souls are refin'd and ſpiritualiz'd. They apprehend the perfections of God in all things. It is of great importance to have right and proper notions of things, eſpecially of God and of the relation in which the world ſtands to him.

1. GOD is All things to a godly man in his Aprrehenſions. The natural underſtanding is ſunk into matter, and pent up in poor petty particularities. The imaginations of a carnal and unregenerate heart are groſs, and terminated in the outſide, or in the particular being of things: He that is of the Earth is Earthly, ſaies the Baptiſt, Joh. 3. 31. the natural wiſdom is Earthly and ſenſual, ſaies the Apoſtle, James 3. 15. Theſe fools are ready to ſay in their hearts, There is no God, Pſal. 14. 1. or if they do acknowledge a Deity, yet they make him but a kind of an idle Spectator or Superviſor, that neither does good nor evil, Zeph. 1. 12. phancying to themſelves, that all things fall out in the World by a certain kind of fatality, caſualty or humane wit and induſtry. Hence you hear thoſe brags of themſelves, that they are ſome great ones, Acts 8. 9. and of their Works and Atchievements, Is not this great Babel that I have built, Dan. 4. 30. I have digged and drunk waters, and with the ſole of my feet have I dryed up all the Rivers of the beſieged places, Iſa. 37. 25. They apprehend little more in the Creation, than what with their ſenſes they ſee, or hear, or taſte, or handle. One ſaies; mine own Hand hath ſaved me, Judg. 7. 21. our Lips are our own, and who is Lord over us, ſay others, Pſal. 12. 4. others proclaim their own goodneſs, Prov. 20. 6. will not ceaſe from their own wiſdom, Prov. 23. 4. ſeek their own glory, Prov. 25. 27. My River is mine own, and I have made it for my ſelf, ſaies another, Ezek. 29. 3. We have taken to us Horns by our own ſtrength, ſay they in Amos 6. 13. By my wiſdom, my underſtanding, my great traffique have I gotten Gold and Silver, cries he in Ezek. 28. 4, 5. By the ſtrength of my hand, and by my wiſdom have I done it, for I am prudent: I have removed the bounds of the people, and I have put down the Inhabitants like a valiant man; thus brags the great Aſſyrian Atheiſt, Iſa. 10. 13. I have made my ſelf to differ, cries another. And ſo God is not in all their thoughts, Pſal. 10. 4. They conſider not the operation of his hands, Iſa. 5. 12. they live without the ſenſe or apprehenſion of God in the World: Ut nemo ſupra ſeſe aſcendere tentat!

But the underſtanding and apprehenſion of the Godly Soul is much refined and ſpiritualized. He ſticks not in the creature, but by every thing that is Good and Perfect, climbes up with the Apoſtle James unto God himſelf the Father and Fountain thereof. Though the underſtandings of all good men are not made learned, yet they are all refined from ſenſual groſſneſs, and made ſomewhat Metaphyſical or ſpiritual. The godly man views not himſelf in the ſmall point of his own being, but in the infinite eſſence of God: he views not the creature in its own particular and limited exiſtence or goodneſs, but in the nature and perfections of the Creator: He looks upon the whole World as not ſubſiſting of it ſelf, nor for it ſelf, but in and for God who is above all, through all, and in all, Epheſ. 4. 6. in whom the whole Creation ſtandeth, and we all live, move and have our beings, Acts 17. 28. To him the whole World is as the Temple of God, all mankind, and all their ſeveral excellencies, an Image and Portraicture of God; yea, to him Monſtrat quaelibet herba Deum, the Graſs of the Field reads a Divinity Lecture; In a word,

Huic Deus eſt quodcunque videt, quodcunque movetur, He apprehends the Power, Wiſdome, Perfection and Will of God in all that he ſees, does, receives or ſuſtains. Though Religion do not conſiſt in Notions, yet true, proper and ſpiritual Notions of things, eſpecially of God, and of the relation wherein the whole World, ſtands to him, are mightily conducing to it, if not a ſubſtantial part of it: So thought the Apoſtle Paul ſure, when he corrected the ſuperſtitions and falſe conceits of the Athenians concerning a Deity, Acts 17. And ſo thought our Bleſſed Saviour, when he would not ſuffer the Jewiſh Ruler to aſcribe goodneſs to him, whom he believed to be no more than a meer man, Luk. 18. 19. Why calleſt thou me good? none is good ſave One, that is God.

CHAP. IV. God is all things to the godly man in his Affections. The Deſires of Unregenerate men run out only after Creature good. The Objection of wicked men having good deſires, anſwered: Wherein is ſhewed that all deſires of good are not good deſires, and an account given of it. Men may be carnal in their deſiring of ſpiritual good. James 4. 3. explained, wherein is ſhewed how many waies men ſeek their own luſts inſtead of God, and the carnality which may be found in Prayers that ſeem ſpiritual. God is All to the godly man in his deſires of things temporal, and in his hopes of Heaven.

2. GOD is All things to the godly man in his Affections. The wicked man as he views himſelf in himſelf, and the ſeveral creatures in themſelves, ſo he loves and delights in himſelf and the creatures, as ſomething diſtinct from God. But the godly ſoul endeavours by all means to keep all his affections pure and chaſt for God alone. Now in as much as the affections of the ſoul are many, it will be neceſſary to explain the matter in ſome particulars.

1. God is All to the godly man in his deſires and cravings, in his lookings and waitings, in his hopes and expectations. I put all theſe together under one Head, becauſe they ſeem to be much what the ſame, or at leaſt of great affinity one to another. The deſires and appetites of the unregenerate ſoul do run out only after creature good, ſelf accommodations and things that do gratifie the meer animal life. Thus the Pſalmiſt deſcribes their temper, Pſal. 4. 6. Many ſay, Who will ſhew us any good: which our Engliſh Meter interprets very truly, The greater ſort crave worldly goods. That is a ſhort, but yet a very true and full deſcription that the Apoſtle Paul makes of theſe men, Phil. 3. 19. They mind Earthly things. It were eaſie to be large here in demonſtrating (in a general way) that there is nothing in the worldly nature, but the luſt of the fleſh, the luſt of the eye, and the pride of life; according to the diſtribution which the Apoſtle makes, 1 Joh. 2. 16. But I ſhall not further inſiſt upon that general. It ſeems as if wicked men ſometimes had good deſires and good wiſhes; and indeed it cannot be denied but that ſome of their deſires are materially good: who can ſay but that of Balaam was a good wiſh, as to the matter of it, Numb. 23. 10. Let me die the death of the righteous, and let my laſt end be like his; It was materially a good wiſh (though a bad bargain) of Simon Magus, that by the impoſition of his hands men might receive the holy Ghoſt, Acts 8. 19. It is not to be doubted but that many wicked men, yea perhaps the moſt of them, at one time or other, do heartily deſire that their ſins may be pardoned, and their ſouls ſaved, and they go to Heaven; according to that of our Saviour, Luk. 13. 28. Many will ſeek to enter in and ſhall not be able. But however theſe may ſeem to be good deſires, yet they are not really ſo: All deſires of good are not good deſires: If men ſhould deſire the preſence of Chriſt in glory, and the Kingdom of Heaven, in ſubordination to ſelf, and ſubſerviency to a fleſhly intereſt, it would be ſo far from being indeed a good, that it would ſcarce be a lawful, it may be a blaſphemous wiſh. And it is very clear, that all the ſeeming good wiſhes, and prayers, and deſires of unſanctified minds are ultimately reſolved into a fleſhly intereſt, and ſelf gratification. It is not God, but themſelves that they really ſeek, even then when they deſire him to be at peace with them, and that they might be with him in his Kingdom. It is only true of all unregenerate men which the Apoſtle affirms of all men, Phil. 2. 21. All men ſeek their own things, and not the things which are Jeſus Chriſts; and this holds good of them, not only when they are with Saul ſeeking their Aſſes, or with Abſolom ſeeking an earthly Kingdom; but even then when they are ſeeking to enter into the Kingdom of God.

But God is All in the deſires and prayers and hopes of the godly ſoul. The whole World is too ſhort a bed for ſuch a ſoul to ſtretch it ſelf upon. The appetites and cravings of ſuch a ſoul being excited and awakened by the ſenſe of its own large and excellent capacity, the inadequateneſs and inſufficiency of the creature, the infinite ſelf-ſufficiency and ſweetneſs, and ſuitableneſs of God the ſupreme good, cannot poſſibly fix or reſt or terminate themſelves in any thing below him, and the enjoyment of him. Thus the deſires of the godly are deſcribed by the Pſalmiſt in oppoſition to the luſtings of the wicked, Pſal. 4. 6. Lord, lift thou up the light of thy countenance upon us: And ſo in the words of the Text, if they be underſtood by way of prayer, Who will give me to be in Heaven with thee?

The prayers of the wicked although they may be for things good and lawful, yet are ultimately reſolved into ſelf-gratification: They may be as fluent in words, as loud in their cries, as hearty and fervent in their requeſts as other men: If it be for Corn, and Wine, and Oyl, they can roar and howl as loud as the beſt, and yet this is not interpreted as ſeeking of God, but of themſelves, Hoſ. 7. 17. They have not cryed unto me with their heart, when they howled upon their beds; They aſſemble themſelves for Corn and for Wine, &c. That is a very memorable expreſſion of the Apoſtle James, Jam. 4. 3. Ye ask amiſs, that ye may conſume it upon your luſts. Which indeed is the deſign of unregenerate ſouls, even when they ſeem to pray for things in their own nature ſpiritual. Wicked men are carnal even in praying for ſpiritual things. But godly men are not ſo; they are ſo far from that, that on the contrary, they are ſpiritual in praying for carnal and earthly things. They wrap up a Prayer in a Prayer; they have a farther reach than the meer enjoyment of the creature, when they pray for creature good; a higher end than the pleaſing and ſerving of themſelves, when they pray for themſelves, or their own private and perſonal concernments. Certainly it is not only an abſurd, but a monſtrous and blaſphemous thing for any man to pray to God to fulfil his luſts; the intereſt of God being ſo perfectly contrary to the intereſt of carnal ſelf. And yet I fear there are very many that do thus interpretatively blaſpheme God, even in their Prayers, when they pretend to honour him; and theſe ſometimes, perhaps, not of the very worſt of men neither. What would it have been elſe but a prayer of luſt, if the two Diſciples had been ſuffered to have prayed for fire from Heaven upon the heads of the poor Samaritans, to revenge their Maſter's quarrel, as they would have done, Luk. 9. 24? What was it elſe but a prayer of luſt when the ſame two Diſciples petitioned their Lord for the chiefeſt place and preeminence in his Kingdom, Mark 10. 37? Only our gracious Saviour was pleaſed ſomewhat to excuſe them, by reaſon of their ignorance, Ye know not what manner of ſpirit ye are of; and again, Ye know not what ye ask. I will not diſpute how far a devout and well meaning ſoul may pray upon a miſtake, nor how far ſuch a ſoul may poſſibly miſtake the intereſt of his luſts, for the intereſt of Religion, and the Kingdom of Chriſt: But methinks ſuch miſtakes are very dangerous, and much more dangerous and inexcuſable now, than they were in the daies of the Son of Man. And yet as dangerous as they are, I fear they are too too common even in theſe daies. Charity covereth a multitude of ſins indeed, but yet it is the endowment of a rational ſoul; and ſo the Charity that is ſtark blind, is no Charity: Yea, I may add, that it is the part of Charity to diſcover a multitude of ſins before the eyes of thoſe that commit them, as well as to cover them before ones own. It is too evident (if we compare the conſtant talk and temper of men with their devotions, and if with their prayers you compare their practices which they uſe in purſuit of them,) that paſſion, revenge and ſelf-intereſt do indite the prayers of many that ſeem to be zealous for the Lord; every thing is Anti-chriſtian, that is contrary to their opinion, eaſe or intereſt; and then is the Kingdom of Chriſt exalted, when they themſelves are advanced into a peaceful, honourable and ruling ſtate. What if it ſhould come to paſs that ſome, even of them that ſeem to be moſt forward to ſit at the right and left hand of Chriſt in his Kingdom, ſhould be found to ſtand on his left hand with the impure Goats, in the day of the deciſion of all things? And what can we ſay of thoſe animoſe and furious ſtrivings and groanings of men in prayer, againſt all that diſſent from themſelves; but that their prayers are rather the bublings and boylings up of intereſt, than the language of the pure, peaceable and gentle ſpirit of God. I fear theſe mens prayers are not put up without wrath, as the Apoſtle exhorts, 1 Tim. 2. 8. and I wiſh their hands be found ſo holy as they ſhould be, if ever they have opportunity to uſe them. Nay, what if many of our moſt fervent and affectionate groanings after deliverance, liberty and redemption from afflictions and oppreſſions (as innocent as they ſeem to be) ſhould be found to be nothing elſe, but the raging of our own animal paſſions, and ſuch prayers as an oppreſſed Beaſt might put up as well as we, if he could expreſs them ſo affectionately. I know it is very lawful and warrantable to put up prayers unto God for relief in our troubles, and releaſe from our preſſures; but yet it is no more than what is natural unto men, no more than what Jonah's heatheniſh Mariners did as well as he. Man ſeeks for deliverance from troubles properly as an animal, not as a Chriſtian. And if this be All we aim at in our prayers, they will be interpreted (if not as a begging for our luſts, yet) as meer breathings of the Animal life, and out-cries of our own ſenſual affections, no better fruit than may be found upon Publicans; For do not even the Publicans the ſame? But this is not all that the Godly ſoul aims at in his prayers and hopes; but God is All in his hopes whether of things in this World, or in another.

It is not the meer naked abſtract enjoyment of proſperity, liberty, or life it ſelf in this World, that the godly ſoul ſo vehemently looks, longs, prays and hopes for; but it is ſome real communication from God, or ſomething that may capacitate him for God in all theſe. Every man that is wronged and oppreſſed, would gladly be righted and delivered; But the godly man ſets not his heart ſo much upon his own eaſe; as upon the honour of God, and the intereſt of Truth and righteouſneſs, which he deſires may take place in the World. Every man would be great; but the good man alone accepts of worldly power meerly for this end, that by his authority he may the better ſerve the honour of his great God; which ſeems to have been purely David's deſign, Pſal. 75. 2. When I ſhall receive the Congregation, I will judge uprightly. Victory is ſweet and acceptable to all; but that truth ſhould be mighty and prevail, that equity and juſtice ſhould triumph in the World, this is dear and deſirable only to the godly ſoul, the ſoul that is purified from earthly and ſelfiſh loves. The meer worldly life deſires worldly liberty; but that higher principle which is ſeated in the godly ſoul, covets a more ſpiritual and excellent freedom, even the glorious liberty of the Sons of God. Life is ſweet to all; but to the godly Soul to be without God, would not be to live, For his loving kindneſs is better than life, Pſal. 63. 3. In a word, it is the intereſt of God and communion with him, which ſpirits and impregnates all the hopes and expectations of the renewed ſoul, which he conceives concerning earthly things.

And if this be ſo, it need not be doubted but that God is All to him in his hopes concerning the World to come, the All of Heaven. I fear there are many Chriſtians that are high in their own hopes of Heaven and of their going thither, who little think of God there, and are little acquainted with the ſpiritual nature of right happineſs. But God is All of Heaven it ſelf to a right gracious ſoul: The great thing which he hopes for in the world to come, is to be perfected in the image of God, and live everlaſtingly in communion with him. And therefore when the Apoſtle Paul ſpeaks of his departure out of this world, he gives us to underſtand what was moſtly in his eye and upon his heart, and that was to be with Chriſt, Phil. 1. 23. And the Apoſtle John, when he ſpeaks of the glory and bleſſedneſs of a future ſtate, deſcribes it by the reſemblance that the ſoul ſhall bear to God at that time, 1 Joh. 3. 2. When he ſhall appear, we ſhall be like unto him. Heaven is but a name and notion without God, God himſelf is not the happineſs of a ſoul except he be enjoyed, and he can no other way be enjoyed but by a ſpiritual union with him, and aſſimilation to him. The word 〈 in non-Latin alphabet 〉 in the Text ſignifies either who or what: Now then there are many that are for eaſe, many for peace and liberty, many for pomp and preeminence in Heaven; But our Pſalmiſt hath nothing deſireable, no not there, but God alone; Whom have I, or what have I in Heaven but thee?

CHAP. V. God is All to the godly man in his delight and pleaſure. The pleaſures of wicked men are ſenſual. There are degrees of ſenſuality amongſt carnal men. The delight that an unregenerate man takes in ſpiritual things is carnal. The godly ſoul feeds upon God in every thing: He loves and admires his own ſoul in God. Grace does not overthrow the judgement of ſenſe, but it regulates the ſenſes as to their actings, and enables the ſoul to delight in things ſenſual, in a ſuper ſenſual manner.

2. GOD is All to the godly man in his Delight and Pleaſure. As the appetites of the unregenerate ſoul are ſenſual, ſo are his ſentiments and reſentments. This muſt needs follow; as indeed it doth follow in the fourth Pſalm: their deſire is, Who will ſhew us any good, verſ. 6. their delight is in Corn and Wine, and in the encreaſe of them, verſ. 7. They know no higher good than peace, plenty, liberty and length of daies; know not how to entertain themſelves any better than by ſitting down to eat and drink, and riſing up to play. Thus you find the deſport and jovialty of the wicked deſcribed, Job 21. 10, 11, 12, 13. Am. 6. 4, 5, 6. Luk. 12. 19. and many other places. But you will ſay, theſe are a groſſer ſort of ſenſualiſts; all wicked men ſure are not ſo brutiſh, ſo ſwiniſh as to wallow in ſuch kind of mire as this is. I confeſs they do not all welter in the ſame mire; there are almoſt as many kind of Idolaters, as there are kinds of creatures to be idolized. There ſeems to be a greater and leſſer brutiſhneſs amongſt the brutes themſelves; a Sheep will not wallow in the mire like a Swine, nor a Pidgeon feed upon ſuch ſtinking Carrion as a Crow, and yet they are brutes as well as they. All wicked ſouls do not feed upon the ſame husks, but all feed upon husks that have forſaken the bread of their Father's houſe. There are ſeveral ſorts of Diſhes whereupon the earthly life feeds. Luſt is oft-times fed by things materially good, as well as by thoſe that are materily evil. A man may be as unchaſt and adulterous with his own gifts and parts, as with his neighbours Wife, and a woman may fall into as unclean dalliances with her own beauty, as with a man that is not her Husband. The Logical life (when men adore their own ſouls, and feed upon their own perfections) is as truly unholy and unclean, though not altogether ſo groſs, as that which is meer ſenſual. And thus I doubt not but that many of the Stoical Philoſophers, with their Autaeſtheſie and ſelf-enjoyment, were as unclean and idolatrous, as the Epicurean Atheiſts with all their meats and drinks and ſtrange fleſh.

Yea though the unregenerate mind ſhould be much delighted with the outward dreſs and diſpenſation of Religion, as they were in Ezek. 33. 31, 32. yea though it ſhould be mightily pleaſed and tickled with the notions of God's Free-grace, Juſtification by the blood of Jeſus, an everlaſting inheritance in the Paradiſe of God, and ſuch ſpiritual things as theſe (as I do eaſily conceive it may) yet were his delight, that he takes in theſe very things, unclean and earthly: For ſtill it is reſolved into this, it is ſelf and not God which he ultimately takes pleaſure in.

But God is All in the delights and complacencies of the truly godly ſoul. He delights not in himſelf or any other creature abſtractly conſidered, and in ſeparation from God. It is ſaid of one (I think it is of Auſtin) that after his converſion he could take no pleaſure in Cicero's Orations, becauſe he could not find the name of Chriſt there: but ſurely in a good ſenſe the name of Chriſt may be ſaid to be inſcribed, and ſomething of his image drawn upon every creature; for by him all things were made, and he hath copyed out ſomething of his own perfections upon them all: And this is that which the holy and wiſe ſoul gathers up and feeds upon with delight. I know indeed that Grace doth not deſtroy natural affections in men, no nor overthrow the judgement of ſenſe; but it doth certainly confer upon men a far more excellent and ſpiritual faculty of diſcerning and delighting. What I ſaid before concerning the ſpirituality of a godly man's deſires of Heaven and heavenly things, may be applied to his delights alſo. But I conceive that the greateſt doubt doth not lie there. Therefore as to the pleaſurable objects of this World; whereof the chiefeſt ſeems to be a man's own ſoul, The godly man loves, and admires and reverences his own ſoul no leſs, but much more purely, than any other man. He admires the infinite and uncreated wiſdom, underſtanding, love, life, liberty, diſplaying and diſcovering it ſelf in the conſtitution of his own mind, Free-will, and Affections, and the excellent capacities and functions of theſe faculties: and ſo by giving God the glory of his wonderful making (Pſal. 139. 14.) he eſcapes the brand of a ſelf-admirer. There are many other objects of delight in this World, all which it is the proper work of Divine Grace to ſpiritualize to the ſoul; ſuch as food and raiment, Houſes and Lands, Friends and Relations, and many the like. It cannot be denied, but that the godly man loves his friends, his Wife and Children and Parents with a natural love; but he loves them alſo, and all that is lovely in them, with a ſpiritual love, which is predominant: that by which they are any of them pleaſant and amiable, he underſtands to be a communication of God unto them, and under that notion labours to reliſh them moſt of all. Whilſt we are in this bodily mixt ſtate, we cannot be freed from a delight that is meerly ſenſual. Meat and drink (no doubt) affected our Saviours ſenſe, and afforded the ſame reliſh to his palate, whilſt he had an animal body, as they afforded to other mens, although he was ſo infinitely pure and ſpiritual, as that it was his meat and drink to be doing the Will of God. The power of Grace doth not enable any man not to taſte a ſweetneſs or bitterneſs in things that are really ſweet or bitter: It does not fall under the power of my reaſon or will, whether or no I will reliſh or ſenſate the ſweetneſs of my morſel; I cannot help that, although I can keep my ſelf from eating it: ſo then it cannot fall under the power of grace. But although Grace do not deſtroy the ſenſation of the ſenſes, yet it regulates and moderates all the ſenſes, as to their actings. Hence Job is ſaid to have made a Covenant with his eyes, Job 31. 1. and David to have kept his mouth as with a bridle, Pſal. 39. 1. And as it governs the ſenſes as to their actings, ſo it alſo beſtowes a more excellent ability upon the ſoul to delight it ſelf in things ſenſual, in a ſuperſenſual way and manner. Beſides the pleaſure of the ſenſes, which is animal and common to all men, yea indeed and beaſts alſo, the gracious ſoul doth reliſh ſomething Divine, ſomething of God, his Love, his communications in all delectable objects, which confers upon them a tranſcendent ſubſtantial ſweetneſs. And thus he may be ſaid to taſte God in every morſel, to ſmell the Divinity in every Flower, and to converſe with him by a kind of ſecret feeling in all that he touches, taſtes or handles in the World.

CHAP. VI. God is All to the godly man in his Truſt and Confidence. The creature-confidence of carnal men is Blaſphemy. Good men are afraid of diſtruſt: How great reckoning they have alwaies made of their Faith. The only fear of carnal men is the violation of ſelf intereſt. God is All in the fears of good men. They fear him only, though they are not afraid of him. God is All to the godly man in his grief and ſorrow explained.

3. GOD is All to the godly man in his Truſt and Confidence. The degenerate and unregenerate ſoul as it is ſunk into the creature, ſo it ſticks there; it ſticks by love and delight, and ſticks faſt by confidence. It were endleſs to give you but the Scripture inſtances of Self-confidence and Creature-dependance. In Creature-confidence there is much Atheiſm, or rather indeed blaſphemy: For to aſcribe that firmneſs, faithfulneſs, ſufficiency, which God alone is, to any thing beſides him, muſt needs be blaſphemous and idolatrous. And thus do wicked men blaſpheme, whilſt they lay the ſtreſs of their ſouls upon the Arm of fleſh, upon Chariots and Horſe men, upon friends and Allies, upon carnal intereſts or worldly riches: And thus we know they do, Pſal. 20. 7. Some truſt in Chariots, and ſome in Horſes. Prov. 18. 11. The rich man's wealth is his ſtrong City, and as a high Wall in his own conceit.

But godly men have God alone for their refuge and confidence, according to that of the wiſe King, Prov. 18. 10. The Name of the Lord is a ſtrong Tower, the righteous run into it and are ſafe. I know they may be, and often are ſurprized with fears and doubts, but yet even then they will not let go their hold of God, Pſal. 56. 3. What time I am afraid I will truſt in thee. It is as much the part of a godly ſoul to relye and reſt upon God, as to love him and pray unto him; he is afraid of diſtruſt, unbelief, and caſting away his confidence, as well as of Drunkenneſs or Debauchery. I cannot but take notice what great reckoning the Saints have made of their Faith, as if the very life of their ſouls had been bound up in it. How expreſly and pathetically does the Apoſtle charge us concerning this, Epheſ. 6. 16. Above all taking the Shield of Faith; and again, Heb. 10. 23. Let us hold faſt the profeſſion of our Faith, without wavering; and again, Verſ. 35. Caſt not away your confidence which hath great recompence of reward. Job when he had loſt all, yet reſolves not to part with his Faith, whatever became of him, Job 13. 15. Though he ſlay me yet I will truſt in him. And doubtleſs an ingenuous and ſteady reliance upon the grace and ſtrength and help of God alone, is an excellent argument of a ſound and gracious ſoul. Good men know how to make uſe of ſecond cauſes, and they ſee commonly as far into all creature-probabilities, as any other men; but it is the vertue and ſtrength of God that they reſt upon in all means and inſtruments.

4. God is All to the godly ſoul in his fears. The ungodly are full of worldly fears, ſlaviſh fears, ſcarce ever free from fears about one thing or other; yea though there be nothing viſible to make them afraid: But as their intereſt is bound up in ſelf and this preſent World, ſo their great and only fear is concerning the violation of this ſelf-intereſt. He that hath plac'd his happineſs in the enjoyment of any created good, hath made a miſerable choice, for he is in danger of being utterly ruin'd every hour; all created good being ſubject to ſo many ſpoilers, that a man can never be ſecure in his poſſeſſion. And therefore no wonder that his heart is haunted one while with the fears of death, another while with the fears of loſſes, loſs of Friends or Children, loſs of Goods or Reputation, fears of wants, fears of diſgrace, and many things more which his ſlaviſh heart is aw'd with continually.

But God is All in the fears of good men; He is their fear and their dread. as the phraſe is, Iſa. 8. 13. Not that they are properly afraid of God (for they diſcover nothing in him but what is moſt amiable and grateful to them, and therefore converſe with him as with love it ſelf, ſerve him as accounting it their happineſs and intereſt to do ſo, and obey his Commands as thoſe which are moſt equitable, and ſuitable, and moſt perfective of their natures, with all gladneſs and chearfulneſs) but they are afraid of ſin, ſo as wicked men are afraid of ſickneſs and death, viz. as that which is hurtful to them and deſtructive of their happineſs. Sin is all their fear, by reaſon of the oppoſition it bears to the pure nature of God; and ſo it may be ſaid that God is All in their fear. Thus Moſes ſeems to have been more ſolicitous for the honour of God, than for the preſervation of the whole Congregation; and more afraid of the ſin of the Egyptians, than of the death of the Iſraelites, Numb. 14. 13, 14, 15, 16. whereunto many more Inſtances might be added.

Laſtly, To name no more of the Affections, God is All things to the godly ſoul in his grief. Concerning the ſorrow of the wicked one, I may ſay partly the ſame as I ſaid even now concerning their fears; it is a worldly ſorrow, derived from, and terminated in the Creature. But the ſorrow of the godly ſoul is a godly ſorrow. He is grieved indeed for many things; but ſtill the reaſon of his grief is derived ſome way or other from God. He grieves when he is injured or Perſecuted; but there is a hidden cauſe of his grief; he is not ſo much troubled that himſelf is injured, or his own perſonal intereſt wounded, as that truth and righteouſneſs are violated therein, and God diſhonoured. He grieves over the Wars and Fightings, confuſions and diſtractions that are in the Kingdom, as well as other men; but yet not as other men; for he moſt of all laies to heart the luſts of men, which as the Apoſtle James ſpeaks, are the occaſion and Original of them. He grieves over his Loſſes, of Goods, Children, Liberty and the like; and yet not ſo much over his Loſſes, to ſpeak properly, as over the cauſe and conſequent of them, as he apprehends ſin to be the cauſe of them, or that himſelf ſhall be ſome way or other rendred leſs ſerviceable to God by them. I ſuppoſe no man in this World is ſo far refined, perfected and exalted in his nature, as to be altogether free from the affections and paſſions that are meerly natural and animal: A good man's tears are of the ſame kind of water as other mens are of, though poſſibly not altogether from the ſame Fountain; or if from the ſame Fountain, yet they are purified from much of that mud and acrimony that cleave to other mens. When the Women that attended upon Phineas his Wife in her travail endeavoured to comfort her fainting ſpirit with the tidings of a Son, ſhe made no anſwer at all to that, but ſhe does as good in effect as tell them, That they miſtook her grief, when ſhe called the Child Icabod, ſignifying thus much, that the departure of Irael's glory did more affect and oppreſs her heart, than all her other pangs, 1 Sam. 4. I do not read that ever all David's enemies wrung ſuch plenty of tears from his eyes, as the enemies of God did, Pſal. 119. 136. nor that all Paul's Perſecutions ever wrung ſuch a groan from him, as the ſenſe of his own ſin did, Rom. 7. 24. O wretched man that I am, &c.

CHAP. VII. The unſanctified man performs all his natural, civil and ſacred Actions in, to, and for himſelf, though there may be ſome difference in the external groſſneſs. To a godly man, God is the ſpring and end of all his actions. The notion of deſigning all things for God and directing them to his glory explained, and how a man may be Religious in the very natural and civil actions of his life. The Sacrilegious ſelfiſhneſs of carnal men in their ſacred actions diſcovered. The contrary temper of the regenerate ſoul.

WE have ſeen that God is All to the godly ſoul as to his Apprehenſions and Affections.

3. God is All things to the godly ſoul in his Actions. Actions are either Natural, Civil or Sacred: All which the wicked man performeth in, and to, and for himſelf: He eats and drinks, and embraces, and performs all other animal actions, as any other Creature doth, for the gratification of his meer animal appetite, and the ſatisfaction of his own ſenſual luſt. What can be more plain? Whoſe God is their Belly, ſaies the Apoſtle, Phil. 3. 19. whoſe ultimate end is the ſatisfaction of their ſenſes. By God muſt needs be underſtood their ultimate end, and by their Belly muſt be underſtood the pleaſing and fulfilling their ſenſual appetites. So it is in his Civil actions: He Ploughs and Sows, Fights and Studies, Plants and Builds, confers and conſults, and all to and for himſelf. It were eaſie to demonſtrate and explain each of theſe in particular: but in any one we prove all. The ploughing of the wicked, is ſin, ſaies Solomon, Prov. 21. 4. which certainly it would not be if it were deſigned and performed for God, as it ought to be; but it is deſigned ultimately for ſelf, and that makes it ſinful. I know, all wicked men are not ſo groſs as to brag of their Buildings openly with the Chaldean Monarch, Dan. 9. This is Babylon that I have built by the might of my power, and for the honour of my Majeſty: All that go out to fight, do not in words boaſt and magnifie themſelves againſt God, as the Aſſyrian Monarch did, of which you read Iſa. 10. but the ſecret Genius and temper of them all is alike, they have all one heart. It is as proper to ſay the luſt of Ploughing, Planting, Studying, Fighting, as of Eating and Drinking. Yea, and thus it is in his ſacred actions too; he ſerves himſelf when he pretends more eſpecially to ſerve God in the Acts of Worſhip. I do not think that all are ſo groſs as Jezabel in proclaiming and celebrating Faſts: but it is moſt clear that the moſt ſolemn Acts, and the moſt ſanctimonious ſervices of wicked men are a meer piece of ſuperſtition, terminated in ſelf-accommodation, and reſolved into a fleſhly intereſt. Hence it is that you have God flatly denying, and diſowning their very prayers, and ſaying expreſly they were not prayers to him, Hoſ. 7. 4. you have him plainly forbidding ſuch addreſſes, Iſa. 1. 13, &c. upbraiding them and cloathing them with reproachful names, Iſa. 66. 3. yea abhorring and abominating their prayers, incenſe and ſacrifices, Prov. 28. 9. 21. 27. Iſa. 1. 13. And no wonder that ſuch Sacrifices ſhould be an abomination unto God; for to ſpeak properly, the things which theſe ſuperſtitious minds do ſacrifice, they ſacrifice to ſelf, and the intereſt of fleſh, and not to God.

But God is All to the godly man in all theſe ſorts of actions. God is the ſpring of them, and the end of them all. He undertakes all in the name and ſtrength of God, 〈 in non-Latin alphabet 〉 . It is not he that atchieveth ought, but God by him. I laboured, ſaies the Apoſtle Paul, more abundantly than they all, 1 Cor. 15. 10. but preſently he corrects himſelf, as if he had ſpoken raſhly, Yet not I, but the grace of God that was with me. David makes his boaſt in God at all times, and in all things happily performed: By my God have I leap'd over a Wall; and again, By my God have I ran through a Troop, Pſal. 18. 29.

And he deſigns all his actions ſincerely, and as much as may be particularly for God. When I ſay, that he deſigns all his actions for God, I do not mean, that he frames a diſtinct notion of God in his mind, when ever he undertakes any thing; but he doth all things for good, and for the advancement of truth, peace, righteouſneſs, and holineſs in the World. He eyes that which is good, juſt, ſober, temperate, chaſt, pure and decorous in all the natural and civil actions of his life, in oppoſition to the appetite and intereſt of the fleſh. If I Plough or Sow, Eat or Drink, Build or Plant, Fight or Study, or conſult with reference to the command of God, with reference to the advancement of the Kingdom of Chriſt in my own ſoul, or in the World, or to ſome end higher than the pleaſing of my fleſh, and the gratification of my animal paſſions; I may be ſaid to do that for God, although I do not directly meditate upon the Being of God at that time. And ſo the Religious Chriſtian even in his recreations (which of all civil actions may ſeem to be moſt alien from a Religious deſign) may truly eye and ſerve God. If we were ſo abſtracted from ſenſe, and purified from fleſh-pleaſing, as were to be deſired, we might conſult the health of our bodies, and the exoneration of our minds by recreations, and ſerve God as truly by them, as by taking either food or Phyſick: yea though we did receive a ſatisfaction from thoſe things which are purely ſenſual (a thing which we cannot hinder) yet might we be ſaid to be ſuperſenſual and Religious in thoſe very acts: For it is not the having of animal ſenſes, no nor the pleaſing of them as ſuch, that is our fault; but our ſacrificing to, and being ſunk into the animal life, this is our ſin and ſhame, and miſery. He that doth work or play, Marry or give in marriage, ſincerely reſpecting the true good of his ſoul, cannot be ſaid to be ſenſual in ſuch actions, although his ſenſes may, and indeed will have their part in the delights thereof. All things cannot be ſaid to be done for fleſh-pleaſing, in which it falls out that the fleſh is pleaſed. For ſome of thoſe very actions that are principally deſigned and calculated for the glory of God and the intereſt of the ſoul, may yet indifferently ſerve for the gratification of the ſenſes, and the entertainment of this animal body; as may eating and drinking, though it be directly to the glory of God; and Marrying, though it be never ſo much in the Lord.

In his ſacred Actions, there the godly ſoul is yet more ſpiritual and refined: Here is indeed no great danger of ſenſuality, properly ſo called; and yet here the wicked man can make a ſhift to be carnally-minded and ſelfiſh, as you have already heard. But in theſe kind of actions God is All to the godly ſoul: He feels not himſelf in theſe, he ſeeks not himſelf by them. O how common a thing is it for men to carry an image of themſelves before their eyes, even in the things that they pretend to do for God! I ſuppoſe Jehu was no little fond of himſelf, and his own valourouſneſs, and thought God was not a little endebted to him for it, when he calls for witneſſes and ſpectatours of it, Come ſee my zeal for the Lord. And truly the Sacrilegious ſelfiſhneſs of other men is as great, though not altogether ſo groſs, who although they do not ſo loudly proclaim themſelves, nor ſet up ſuch viſible Trophees of their own prayers, yet do magnifie themſelves in their own eyes, and ſecretly applaud themſelves in an unhallowed ſenſe of their own Atchievements and attainments. But the truly Religion ſoul though he cannot but know his own worth and excellencies, yet knows it not, no delights not in it as his own, but as a communication of the Almighty goodneſs, and infinite perfection of God unto him. When he ſhines moſt gloriouſly in the exerciſes of gifts and the actings of grace, he does not preſently fall in love with his own picture, dote upon his own perfections, nor wantonly dally with his own gifts; but looks upon his luſtre only as a poor reflection of the divine light and glory, which hath ſpread it ſelf upon him. As a rendring nothing to God but what is indeed his own; Of thine own have we given thee, and all this ſtore cometh of thine hand, and is all thine own, 1 Chron. 29. 14, 16. Have ye not read how ſharply the Apoſtle Peter takes up the wondring Jews, that ſeemed not to acknowledge God in the miraculous cure wrought upon the Crepple, Acts 3. 12. Ye men of Iſrael, why look ye ſo earneſtly on us, as if by our own power and holineſs we had made this man to walk! The godly man feels not himſelf in his Religious performances: neither does he ſeek himſelf by them. He makes not Religion a piece of p • licy, nor ſerves himſelf of God when he pretends to ſerve him; as that hypocritical Generation did, of whom our Saviour ſpeaks, Matth. 23. 14. who made long prayers in ſubſerviency to oppreſſion; and after him his Apoſtle James, Jam. 4. 3. who prayed on purpoſe that they might have to ſpend upon their luſts. This hath been a very reigning ſuperſtition in the world. Did Saul, think ye, properly ſeek God, or himſelf and his own ſafety in thoſe forced burnt-offerings of his which he ſpeaks of in 1 Sam. 13. 12. Therefore I ſaid, the Philiſtines will come down now upon me to Gilgal, and I have not made ſupplication unto the Lord; I forced my ſelf therefore and offered a burnt-offering? Did Judas, think ye, properly ſeek the honour of God, or himſelf and his own enriching, when he made a motion for giving three hundred pence to the poor? Let the Spirit of God be Judge of this, whoſe determination you will find in Joh. 12. 6. Some ſerve their own covetouſneſs, ſome ſeek their own ſafety, ſome ſtudy to advance their own name and reputation, by their Faſtings, Prayers and Alms: But a godly ſoul is a ſtranger to all theſe low and ſorry ends: It is not wealth, nor fame, nor peace, nor victory over his enemies, nor deliverance from diſtreſſes, no nor any other external glory, or only reward in another World, which he purſues in his Religious courſe: But he draws nigh to God, that God may draw nigh to him; he waits upon him in Duties and Ordinances, waiting for communications from him; he knows nothing better than God himſelf, for which he ſhould ſerve him; he accounts his end, happineſs and honour to reſemble him and grow up in him. In a word, he does not only perform the duties of Religion, as being God's Work, which he hath ſet him about, and promiſed a reward unto; but indeed as his own work, his own buſineſs; he reckons it the true intereſt of his own ſoul to be good, and do good; and therefore will ſpend himſelf in theſe endeavours, though no body will pay him, no nor thank him for it. Mark the different temper that was in Chriſt, and ſome of his followers: they ſerved God for meat and drink, Joh. 6. 26. but he accounted it his meat and drink to ſerve him, Joh. 4. 34.

CHAP. VIII. God is all to the godly man in his Sufferings. An account of Self-ſufferers, Papiſts and others. God is All to the godly man in the Efficient, the Material and Final cauſe of his ſufferings, explained. God is all to the godly man in his manner of fearing Afflictions and Perſecutions.

4. GOD is All to the godly man in his Sufferings. I know that unſound and hypocritical ſpirits are much more forward to do than ſuffer; and yet no doubt the power of ſelf-love and affectation of applauſe, without any higher principle, may prepare and prompt men to endure Perſecution: And it need no more be wondred at, that the meer animal and ſelfiſh life ſhould expoſe it ſelf to much ſmart, and many ſeverities, than that a generous Cock ſhould fight to crow, and expoſe himſelf to death it ſelf, to get the victory over his Antagoniſt. It is well known how much the ſuperſtitious Papiſts will deny, and debaſe, and degrade, and torment themſelves, what Penances and Pilgrimages, and poverty they will undergo: and all this out of a ſlaviſh fear of God, and a deſign to keep their luſts alive: They will half kill their own bodies, rather than crucifie their luſts, or mortifie the body of ſin: Theſe things they do, not for the mortification of luſts, but indeed theſe things they do rather than they will mortifie them, for theſe things with them ſupply the place of Mortification: But I fear we have many Self-ſufferers in the World, that will not own themſelves to be of that Society. I believe it is a malicious reproach that is by ſome caſt upon the generality of Proteſtant ſufferers at this day in the World, viz. that they ſuffer for humour and ſelf-conceit, out of obſtinacy, and a ſpirit of contradiction, for applauſe and a greater corroboration of their party: But yet it may reaſonably be feared, that there are too many that do ſo. It ſeems not at all ſtrange to me, that a man ſhould ſtudy Self-advancement by a pretended Self-denial, that he ſhould ſeem to loſe his life, on purpoſe that he may find it, I mean that he ſhould pretend to crucifie the meer animal and ſelfiſh life, on purpoſe to enjoy it the more ſecurely, and hug it the more dearly; that a man ſhould take joyfully the ſpoiling of his Goods, rather than violate his fleſhly intereſt, or expoſe his luſts to ſpoil. Men do ſometimes moſt of all maintain and pamper this dying life of theirs, when they ſeem to ſtarve it; and drive on the ſame deſign with Judas, even when their Perſecutions ſeem to be the ſame with Pauls. Men may as verily feel themſelves, and as paſſionately pleaſe themſelves in the ſeeming conſtancy, courage and patience of their ſufferings, as in the pretended zeal and devotion of their actions; and as truly ſeek and ſet up themſelves, and a Self-ſupremacy in their own ſouls, by the one as by the other.

But God is All to the truly godly ſoul in his Perſecutions. This I might explain as to the Cauſe of them, the End of them, and the Manner of ſuſtaining them. As to the efficient cauſe of them, he does not fret, and ſtorm, and rage at men, whether open Enemies or falſe Friends, whether Informers, Accuſers, Law-givers, Executioners; but he looks higher, and ſees and owns the hand of God in all things that befal him by the miniſtry of men. David knew that Shimei could not have curſed him, if God had not opened his mouth, 2 Sam. 16. 10. And our Saviour preſently replies unto Pilate, when he bragged of his power, Joh. 19. 11. Thou couldſt have no power at all againſt me, except it were given thee from above. As to the material cauſe, or matter of his Perſecutions, God is all in that too: For he ſuffers for righteouſneſs ſake, Mat. 5. 10. and for well doing, 1 Pet. 3. 17. not for toyes and trifles, petty perſwaſions and private opinions, or matters of meer indifferency. His ſoul is employed about more ſubſtantial and important matters; he will not ſo much as go to Law about ſuch things, much leſs expoſe himſelf to the rigour of a penal Law for them; he will not ſo much as be in a heat about them, much leſs will he burn for them. And therefore it is not out of pride, humour, or ſullenneſs (as the Perſecutors do ſlanderouſly report) but out of conſcience towards God that he endures grief, 1 Pet. 2. 19. He knows no intereſt but that of his ſoul, which conſiſts in his moſt exact conformity to truth and holineſs; and it is to this intereſt, and the propagation of it that he is well content to ſacrifice whatever elſe may be reckoned dear or grateful to him.

As to the End of his ſufferings God is All unto the godly ſoul here too. There are many baſe, and low, and ſelfiſh ends, which a man may propound to himſelf in ſuffering for a good cauſe, which it were too long to inſiſt upon: All which the truly Divine ſoul abhors. He is not ſo prodigal of his blood, as to ſhed one drop of it to purchaſe a name written in Red Letters; he will not expoſe his Goods to ſpoil in order to a more ample reſtitution; he will not fall on purpoſe to rebound the higher; nor have his perſon confined, that ſo his name may ſpread, and his credit be enlarged. But he is well content to be reproached, that ſo God may be honoured; and to be ſtarved that truth may be maintained; he is content to wither in his eſtate, that ſo he may flouriſh in g • ace, to periſh in the outward man, that he may be renewed in the inward; to die for the people, if ſo he may preſerve them from periſhing. The glory of God and the Salvation of ſouls, or if you will in plainer terms, the exerciſe of grace, the defence of truth, the advancement of the Kingdom of Chriſt in his own ſoul, and the propagation of it in the ſouls of others, are the grand deſigns of the godly ſoul, when he takes up any croſs.

Laſtly, God is All to the godly ſoul in the manner of his ſuffering Perſecutions. His way of ſuſtaining them is with a pure, peaceable, humble, ſelf-denying, patient, conſtant, chearful and charitable mind, a mind prepared to wiſh good, and do good to his very enemies and Perſecutors, Mat. 5. 44. In which excellent temper he feels not, he pleaſes not, he enjoies not himſelf, or any ſelf-excellency, but glorifies God who gives ſuch power unto men, and admires Divine grace in that Heroical and moſt Chriſt-like paſſive frame which he finds derived into his ſoul. I ſhall wave the farther proſecution of this particular, becauſe I foreſee it will fall fitly alſo under another Head.

CHAP. IX. God is all to the godly man in his Enjoyments. What are the Enjoyments of Mind, of Body, of Eſtate. The unregenerate mind enjoyes all theſe in a ſenſual or ſelfiſh manner: But the godly man taſtes a Divine ſweetneſs in every thing that he enjoies; though there be different degrees of refinement in Souls that are refined. God is All to the godly Soul in his Endowments. The unregenerate mind, groſs in admiring his own and other mens excellencies. The godly ſoul entitles God to all that is good in himſelf or others. God is the All of a good man's life, and yet he is not ſatisfied with what he enjoies of him here, but perpetually thirſts for more. The Doctrine to be underſtood with three cautions, that are briefly laid down

5. GOD is All to the godly man in his Enjoyments. The enjoyments of men in this World are manifold; it is impoſſible to run thorough them all paticularly. They may be reduced according to the old diviſion, unto three kinds, animi, corporis, and fortunae. The enjoyments of the mind are ſuch as theſe, peace, comfort, experiences of Divine aſſiſtance, conqueſt of temptations and victory over ſpiritual enemies; beſides the gifts and graces of the mind which are rather endowments than enjoyments, and will fall more directly under the next Head.

Thoſe of the body are ſuch as relate to the maintaining, adorning, feeding, cloathing, refreſhing of the body. Of the Third ſort are riches, honours, peace, victory, flouriſhing Families, gainful trading, and more of the like nature. All which the unregenerate mind loves and enjoyes in a groſs and unſpiritual manner, viz. either in a way meerly ſenſual and brutiſh, or elſe ſelfiſh and Idolatrous. Theſe Swine feed upon husks, reſt upon the loweſt round of the Ladder, and dwell upon the dark ſide of every creature: They know not the love of God, taſte not his ſweetneſs, admire not his perfection and image ſhining forth and manifeſting it ſelf in all created good.

But the godly man taſtes another kind of ſweetneſs, even the Divine goodneſs in every thing that he enjoyes. It is the ſtamp and impreſſion of God, viz. of his love and image which indeed gives the value to and puts the price upon every creature. Have you not known ſome men put a high eſteem upon a ſmall piece of Silver that bears the image of their Prince, or teſtifies the love of their friend? Why even ſo it is here. It is a derivative ſweetneſs, goodneſs and amiableneſs, which commends the creature to a judicious palate. There is almoſt as much difference between man and man, in the way of enjoying of things, as between men eating of the Fruit, and Swine devouring the husks, men picking out the marrow, and Dogs gnawing of the bones. All godly ſouls are not indeed alike refined, as we may ſhew hereafter. Iſaac loves his ſon Eſau too much for his Veniſon (Gen. 25. 28.) though his father Abraham loved him for the Promiſe and Covenant ſake: And yet all ſuch ſouls are ſo far exalted and reſtored by grace to an underſtanding of their own dignity and happineſs, that they cannot poſſibly live and feed upon any thing below God himſelf.

6. God is All to the godly man in his Endowments, the All of what he is, as well as of what he hath. I have in part ſhewed already how prophanely the wicked man magnifieth himſelf in his wiſdom, courage, ſtrength, and all other endowments of body and mind. To which I might add, that he is alſo very groſs in admiring the endowments of other men, and the ſeveral excellencies that are in other creatures. The barbarous people of the Iſland Melita ſeemed to be more devout in this reſpect than the incraſſated Jews: they when they ſaw how miraculouſly Paul was endowed, concluded it was ſomething Divine in him; only they put it into an ill phraſe, for they ſaid that he was a God, Act. 28. 6. But theſe ſtand ſtaring at Peter, as if they thought that he by his own power or holineſs, had wrought ſuch wonders, Act 3. Oh how are the underſtandings and apprehenſions of natural men captivated, confined and terminated in poor particularities!

But the godly and renewed ſoul, eyes and loves the excellencie of God ſhining forth in all accompliſhments and endowments, whether his own or any other creatures: In all theſe he ſees another kind of beauty than the wicked man takes notice of. As he owns God in all that he doth, performeth, poſſeſſeth, ſo he entitles him to all that he is. He himſelf is not wiſe, juſt, humble, holy in mind, nor ſtrong, beautiful or excellent in body; but God is All this in him. The flattering Ruler looks upon Chriſt, but as a meer man, and yet aſcribes goodneſs to him, Good Maſter, &c. But our Saviour leads up his thoughts to the Fountain, None is good but God. The Jews wonder how Chriſt came by all that learning; but he preſently reſolves them, Joh. 7. 16. My Doctrine is not mine, but his that ſent me.

In a word, God is the All of a good man's life; In whom he enjoies it, in whom alone it is ſweet, for whom he ſpends it, and for whoſe ſake alone he is content to prolong it; reckoning with his Lord and Saviour that he came not into the World to ſerve himſelf, or to ſeek his own glory, but the glory of him that ſent him, Joh. 7. 18. God is ſo All to him, as the ſoul is to the body, Tota in toto & tota in qualibet parte, wholly in his ſoul and in all the faculties of it, wholly in his life and in all the paſſages thereof.

God is ſo All to him that he is not ſatisfied with him neither, except he may enjoy more of him, except he may enjoy all of him that is to be enjoyed by a creature of ſuch a capacity. He aſpires after this perfection, to know, nor love, nor enjoy nothing but God in the World: He labours to attain to the very Reſurrection of the dead whilſt he is yet alive, Phil. 3. 11. that is, to ſuch a pure, perfect and Divine Life, as the Children of the Reſurrection ſhall be advanced to.

And now underſtand all that I have ſaid with theſe Cautions.

1. This is principally to be underſtood of Good men, grown up to ſome perfection of Stature. You ſee already, and may further ſee that it is exactly true of Chriſt Jeſus, and and that it is alſo true of David and Paul, and other eminent ſervants of God. But we know that there are alſo babes in Chriſt, ſpiritual men that are yet in a great meaſure carnal, 1 Cor. 3. 1. That mighty Spirit of Jeſus that ſits as a Refiner of Silver in the ſouls of men, refines them by degrees; and yet is content that thoſe ſhould be called pure, in whom yet much droſs remains.

2. It only holds of good men when they are themſelves, when they are in their right ſpiritual wits, of good men when they act upon deliberation, when they are free from temptations, dejections, paſſions, diſturbances. For there is a ſeaſon wherein even the wiſe Virgins do ſlumber, Matth. 25. 5. wherein even the Spouſe of Chriſt, who was all fair and ſpotleſs, is ſecure and careleſs, Cant. 5. There was a ſeaſon when good Joſiah fought his own battel, and not the Lords; when good Hezekiah magnified himſelf, and gloried in his own Treaſures, more than in the magnificence of God; when holy David himſelf reſolved to ſacrifice the lives of innocents to his own luſts, and to avenge a quarrel of his own, 1 Sam. 15. Therefore,

3. This is only to be underſtood of regenerate perſons, ſo far as they are regenerate: In Paul himſelf there remained ſomething that was unregenerate, perverſe and rebellious, Rom. 7. though he will not acknowledge that it was he himſelf, verſ. 20. Every regenerate and true Chriſtian ſoul, ſo far as he is regenerate and acteth up to the height of Divine principles, doth thus ſee, taſte, enjoy, and deſign God in all, as I have ſhewed. For the very life and eſſence of Religion is the dethroning of Self and advancing of God into preeminence. In as much therefore as God being ſupreme and his intereſt prevailing in a ſoul, is the very life and ſoul of Religion; it will neceſſarily follow that the Doctrine holds good concerning every truly regenerate ſoul, and that every ſuch ſoul hath this temper as to the predominancy of it.

CHAP. X. The improvement of the Doctrine laid down by way of examination. A general direction what Queries men are to put to themſelves, as to the finding out of this matter. Certain inſtances of a Self-emptied and God-exalting mind. The firſt inſtance, When we are concerned in all the wickedneſs committed in the World as truly as if it were committed by our ſelves. The ſecond, when we are more affected with the iniquity of an action, than the injury that is done to our ſelves thereby.

YOU cannot but by this time be ſomewhat in love with this excellent and Angel-like temper, and deſirous to find whether you your ſelves be thus ſpirited. It is doubtleſs a ſcrutiny and meditation becoming the moſt ſerious and generous minds: For all Religion is reduced to this ſumma Totalis; and Religion is the only concernment of ſouls. Examine therefore I pray you, and that not only once and generally, but frequently and preciſely, and rifle into all the particular, and (if it be poſſible) into all the individual motions and actions of your hearts and lives to find this Divine temper; Examine your ſelves in all the forementioned particulars, whether God be All to you in your Apprehenſions, Affections, Actions, Sufferings, Enjoyments, Endowments. Enquire whether the truth of God be dearer to you than your own party or perſwaſion; whether the intereſt of God lie nearer to your heart than ſelf-intereſt, the intereſt of your own credit and reputation, whether the advancement of the Divine Life be more deſireable to you than Self-accommodation or Self-advancement; whether the love of God, or the naked poſſeſſion of the creature do moſt delight you in every enjoyment; whether the Image of God, or your own, do moſt affect you in your Children; whether the glory of God, or your own, do moſt ſpirit you in your Actions; whether you be rent from Self-enjoyment, and centred upon God alone; whether you be emptied of Self-will, and molded into the Divine Will; whether you abound in your own ſenſe and Self-feeling, or be filled with the fullneſs of God; In a Word, whether all Self-love, and Self-ſupremacy be thrown down, and God alone do exerciſe his Soveraignty over all the powers of your ſouls. Theſe are very ſubſtantial enquiries. For your better diſcovery, I will therefore propound to you ſome certain marks or ſigns of ſuch a Self-emptied and God-exalting mind, as I have been commending; which yet indeed are rather branches and inſtances of it than ſigns.

1. When we take our ſelves to be concerned in all the wickedneſs committed in the World, as truly as if it were committed by our ſelves or our relations; I mean ſo far as to be grieved for it. We are wont to be dejected by reaſon of any groſs ſin, that we our ſelves fall into; this I do not condemn, nay judge neceſſary as our Duty; and yet this may poſſibly ariſe from a meer ſuperſtitious principle, and may be found ſpringing up in the heart of a ſlave. We are apt to be troubled when our Children or near friends prove ungracious or openly rebellious againſt God; this I do not ſimply condemn neither, and yet I muſt tell you, that this may ariſe from a meer natural affection and a principle that is carnal. But if the intereſt of God lay ſo cloſe and warm to our hearts as it ought to do, and as it does to the Saints and Angels in Heaven, we ſhould mourn over the ſins of all men, even our Enemies and Perſecutors, as truly as our friends; we ſhould be grieved for the Apoſtaſie of mankind, yea, and of the Devils themſelves. The predominancy of Religion in the ſoul would refine natural affections into ſpiritual, and exalt particular affections into univerſals. You have heard of a man who vexed his ſoul with the ungodly converſations of ſtrangers, 2 Pet. 2. 7. and of another, who when ever he lookt abroad and beheld tranſgreſſours, was grieved, Pſal. 119. 158. And I have known a man, who when he lookt upon an Aſſembly of ignorant and hypocritical and ungodly men, either in a Church or in a Market, would have wept over them, as if they had all been his own Family. It is an argument of God's ſupremacy in the ſoul, when we mourn over ſin becauſe it is a degeneracy from the pure nature of God, and not becauſe it is found in them whom we love or are related to.

2. When in the wrongful perſecutions committed againſt us, we can look through our own injury, and be moſtly affected with the wickedneſs of the action. I do not ſay it is unlawful to be ſenſible of, or affected with the injury and violence offered to us: But I ſay it is no more than is common to a Publican or Harlot; no more than what is common to an Elephant, a Lion, or a Dog, as well as to us; and therefore though it be a lawful thing and neceſſary, yet it is no great thing. But when we can look upon the reproaches caſt upon our names, and have our hearts mainly concerned for the Name and Honour of God; when we can forget the burden of our own fetters, and as it were not feel the ſmart of our own ſtripes and wounds, becauſe of the greater load and pain which we ſuſtain by the luſts of men that do inflict them, it is certainly an excellent inſtance of God's ſupremacy in our ſouls. But you will ſay, Is this poſſible? Is it poſſible that the ſoul, whilſt it is embodied, ſhould be more concerned for God, than for its own body? I muſt confeſs it is ſomewhat difficult, and very rare: Men complain of the Injuriouſneſs of men, but ſeldom of their Unrighteouſneſs; of the cruelty of their enemies as it is exerciſed upon them, but not as it is a departure from the holy and loving nature of God. But yet it is not impoſſible neither, thus to neglect the ſmarting of our own fleſh and carnal intereſt, in compariſon of the intereſt of truth and holineſs and the glory of God. For thus did our bleſſed Saviour, who ſeemed to forget his own pangs upon the Croſs, in compariſon of the ſin of them that Crucified him, praying, Father forgive them, for they know not what they do, Luk. 23. 34. And that I may not ſeem to over-ſhoot you with Examples, thus did Stephen a man of like infirmities with us, whoſe laſt and loudeſt voice was, Lord lay not this ſin to their Charge, Act. 7. ult. as if his heart were more broken with the ſin, than his body bruiſed with the Stones of them that perſecuted him: Thus did Moſes, and thus did David, whoſe zeal and anger againſt his enemies was principally upon the account of their ſin, Pſal. 119. 139. My zeal hath conſumed me, becauſe mine enemies have forgotten thy Words. Upon which words Mollerus gloſſes thus, David in ſuis aerumnis non tam afficitur malorum ſuorum ſenſu & privatis injuriis, quàm quòd videt nomen Dei ab hoſtibus contumeliâ affici.

CHAP. XI. Three more Inſtances of a God exalting mind. When in the afflictions that befal us we can over-look all creature comforts and delight in the Will of God. When we repent of ſin and hate it for its own ſake, and eſteem nothing worſe than it is. When we take pleaſure in the gifts and graces of God ſhining forth in others as well as in our ſelves. Joſhua and Jonah taxed. This temper proved to be Angelical.

3. WHen in the Afflictions that befal us more immediately from the hand of God, we can overlook all the creature-comforts which are taken from us, and kiſs the hand of God that takes them. There is all reaſon that the Will of God ſhould be dearer to us than any created good, however our fond and ſenſual hearts may contradict and blaſpheme. Is not the Will of God to be ſeen in all our croſſes, loſſes, ſickneſſes, in all our perſonal, domeſtical and national diſturbances? And is not even this Will of God, God himſelf? Is it not infinitely wiſe, holy and perfect? What are our ſorry, ſcant, mixt enjoyments then in this World, that they ſhould be valued againſt this Almighty and Sacred pleaſure? We magnifie the good Will and pleaſure of God in our peace, plenty, health, proſperity; and it is good to do ſo in a right ſpiritual manner: But poſſibly it may be the ſweetneſs of the enjoyments themſelves that we do ſo much reliſh, and not the good Will of God in them. But if in the ſharpeſt and ſoreſt afflictions that do befall us, we find our ſelves ſo maſtered and over-powered with the ſenſe of the purity and perfection of the Will of God, that we can adore and reverence it, yea cleave to it and love it more than any of our creature comforts, more than our lives themſelves nakedly conſidered, it is an excellent inſtance of that ſoveraignty which God hath obtained in our ſouls. This was the temper of our bleſſed Saviour, who ſeemed ſcarce to taſte the bitterneſs of the Cup, for the excellency of the hand that reached it to him, Joh. 18. 11. The Cup which my Father hath given me ſhall I not drink it. The affliction which the Lord ſendeth, ſhall I not bear it, ſaies old Eli, 1 Sam. 3. 18. It is the Lord let him do what ſeemeth him good. The Book which was given to the Prophet Ezekiel to eat, was as ſweet as Honey to him, becauſe it was given him by the hand of God, although it contained nothing in it but lamentation and mourning, and woe, Ezek. 2. 10. 3. 3. the Will of God was pleaſant and delightful to him: for though the contents thereof were grievous, yet he gladly aſſented to the end and ſcope of theſe providences, as the Dutch Annotators gloſs upon the words.

4. When we eſteem nothing worſe than ſin is, for which we ſhould repent of it or hate it. You may fright ſuperſtitious minds by telling them of judgements and puniſhments, and ſcare hypocrites with everlaſting burning: but certainly there is that in the very nature of ſin, that is more dreadful to an ingenuous ſoul, than fire and brimſtone can fully repreſent. Such a ſoul cannot ſin without pain; he eſteems ſin to be the very ſame to his ſoul, which a diſeaſe is to the body; and therefore he is not ſo properly ſaid to be grieved for it (which ſeems to reſpect the evil conſequences of it) as indeed to be ſick of it, as one is of a diſtemper, or weary of it, as one is of a painful burden. It is well when men will reform their evil waies for fear of the puniſhments of this World, or the Hell of another (though I fear ſuch reformation is rather ſuperſtition than true converſion in God's account:) but it were much better if men would be drawn to God, and not driven to him. Perhaps the fear of wrath and Hell may at length end in a more ingenuous and generous temper; but for the preſent it ſeems to me to be nothing elſe but a ſpirit of bondage: when Iſaac is once grown up in the ſoul, this Bond-woman and her ſon muſt pack; Love when it is perfected will caſt out fear, 1 Joh. 4. 18.

5. When we can rejoyce and take pleaſure in the gifts and graces of God ſhining forth in others, as heartily and really as in our ſelves. It were to be wiſhed that we could do it as much: but this is a rare attainment, and for ought I know, reſerved for the other World. However if we do it as truly and really, it is an argument, that God is greater than ſelf in our ſouls. Joſhuah, though a good man, being tranſported with zeal for his Maſter's credit fail'd in this, when he was offended at the gift of Prophecie confer'd upon Eldad and Medad, and cry'd, My Lord Moſes forbid them, Num. 11. 28. And it lies as a blemiſh to this day upon Jonah the Prophet, that he valued his own reputation above the kindneſs of God ſhewed upon the poor Ninevites. We profeſs to diſreliſh this temper in Joſhuah and Jonah; but (alas) we are apt to indulge it in our ſelves. For where ſhall we find a ſoul ſo emptied of it ſelf, and ſo raviſhed with the Divine beauty and glory, that can be heartily well pleaſed with the temporal proſperity of others, when it ſeems to jar with our own, or the beamings forth of Divine luſtre upon the ſouls of others, when we our ſelves come to be eclipſed thereby. If God were ſo ſupreme in our ſouls as he ought to be, we ſhould overlook our ſelves; look upon the excellencies of other men without diſdain or envy, yea, and admire and delight in the communications of God to our fellowcreatures, as heartily as if our own particular Beings were adorned with them. Certainly there is no ſuch thing as Meum and Tuum amongſt the Inhabitants of the upper World, but God is All in All unto them: and we commonly ſay, that one part of the happineſs of Heaven will be, that there will be no place for envy and emulation; From whence I infer, that thoſe ſouls that are in this World moſt refined and univerſaliz'd, have moſt of Heaven come into them, and do moſt plentifully taſte the Firſt-fruits of Eternal Life. This heavenly temper we find in Moſes, made manifeſt in his anſwer to Joſhuah, Numb. 11. 29. In his Father-in-law Jethro, who rejoyced for all the goodneſs that the Lord had done to Iſrael, Exod. 18. 9. In the Apoſtles who glorified God, and were right glad, becauſe that unto the Gentiles alſo God had granted Repentance unto Life, Act. 11. 18. And in Mr. Calvin, who is reported to have ſpoke thus concerning Luther, Lutherus eſt charus Dei ſervus, etiamſi me diabolum millies mille vocaverit. It is an excellent ſign of Self-debaſement, and the exaltation of God in the ſoul, when propriety ceaſeth.

CHAP. XII. The ſixth Inſtance an Univerſal Love. The notion of the love of the Brethren examined. Who is our Brother according to the Apoſtle James. No man can be truly ſaid to love God, who does not love the Image of God. The ſpirit of ſome men, even in their pretences to the love of God, is rather Deviliſh than Divine. To be content that men ſhould go to Hell, implies a contentment that men ſhould be wicked, which is againſt the Honour of God. The ſeventh Inſtance, an holy unſatiſfiedneſs with all the Attainments of this Life. It is an Argument of a mercenary and penurious ſpirit to be only deſirous to know the loweſt degree of ſaving Grace. To take up our reſt in Evidences deſtroies the nature of thoſe Evidences. The Concluſion is an Exhortation to men to endeavour to make God All to themſelves, to which they are briefly moved and directed.

6. AN Univerſal Love, a Love of the whole Creation; If we love all men, ſome with a love of delight, others with a love of compaſſion, it is an excellent argument of God's ſupremacy, yea of his Allneſs in our Affections: For it muſt needs be for God's ſake, if our Charity be thus large. Many men do mightily pleaſe themſelves with this, that they love the Brethren; though in the mean time they can well allow themſelves to hate all, whom themſelves are pleaſed to eſteem otherwiſe: But I ſay unto you (ſaith Love it ſelf) Love your Enemies, Mat. 5. 44. There is nothing more a-kin to the nature of God, than a mind thus unbounded in its Charity and Benevolence, verſ. 45. Men boaſt much of their love of God: why no man hath ſeen God at any time (ſaies the Apoſtle, 1 Joh. 4. 12.) only he hath copied out himſelf in the Creation: and if we love not that, it is abſurd to talk of loving him: as if a man ſhould brag that he lov'd an Univerſal, when in the mean time he hateth all the particulars through which that Univerſal derives it ſelf. The Apoſtle John ſpeaks much of loving our Brother: but would you know who is this brother? he deſcribes him in the 1 Joh. 4. 20. His Brother whom he hath ſeen; which muſt not be underſtood, as if our love were to be limited to them only whom we have actually ſet our eyes upon; but rather it is to be extended to every man that may be ſeen, q. d. Omne viſibile eſt amabile. All particular loves are capable of being defiled; yea the love of good men may poſſibly be a bad, that is, a ſelfiſh love: But when we find our hearts formed into an univerſal love of mankind, it is a ſign that God is principally concern'd in our hearts; for all men are not in themſelves lovely, nor obliging to us. I cannot but wonder that ever men ſhould imagine that they are then moſt loving of God, and mightily zealous for him, when they moſt rage againſt his enemies, curſe them, kill them, and devote them to deſtruction, and alledge David's Prophecies to juſtifie their Imprecations. Shall I ſay concerning theſe men, as our Saviour to his Diſciples, they know not what ſpirit they are of? Truly one may much ſuſpect it to be Deviliſh, becauſe it is envious, bitter, wrongful, cenſerious and damning; rather than Divine, which is pure, peaceable, gentle, eaſie to be entreated, full of mercy, &c. However, ſure I am that the wrath of man worketh not the righteouſneſs of God, Jam. 1. 20. God forgive our haſty and raſh paſſions! But to be in cold blood well content that any man ſhould go to Hell, is a ſad ſign that ones ſelf is not in the way to Heaven, nor ſpirited according to God: For God is Love, and deſires not the death of a ſinner, but wills all men to be ſaved, and to come unto the knowledge of the truth, 1 Tim. 2. 4. God's glory is indeed the communication and beaming forth of himſelf unto the creature; he is then honoured, when he is imitated; ſin and wickedneſs is only contrary to the honour of God, as darkneſs alone is contrary to light. Yea to be content that men ſhould go to Hell, implies a contentment that men ſhould be wicked: For it is wickedneſs alone that brings men to Hell; nay indeed to be wicked is to be in Hell.

7. An holy unſatisfiedneſs with all things here below, yea with the very gracious attainments of this life, and an eager panting after a ſtate of perfection in God. It is an argument of a mercenary ſpirit, and a ſign that men look upon Eternal Life rather as a Bargain, than their proper happineſs, when they are only deſirous to know the loweſt degree of ſaving grace, and would go to Heaven at the cheapeſt rate. When men do deſire to find evidences of grace in themſelves, on purpoſe that they may take up their reſt in them and fix there, it is a ſign of a penurious, ſhrivelled and parſimonious mind; and in ſo doing, they do ipſo facto deſtroy the nature of theſe evidences. The ſureſt evidence of grace is that which ſprings up in the ſoul it ſelf, and diſcovers it ſelf in the growth of true goodneſs, and in reſtleſs motions after God. He that can be content with any meaſure of holineſs that is competible to man in this earthly mixed ſtate, content to live an eternity in this kind of body, yea though he could do it without ſin, hath not ſuch honourable thoughts of God as he ought to have. But when the ſoul is unſatisfied with all its preſent acquiſitions and attainments, and ſprings up inceſſantly into God, and the further and fuller reſemblance of him, and into a ſtate of perfect purity (as the Apoſtle Paul did, Phil. 3.) it is a certain argument and inſtance of an abſolute ſupremacy that God hath obtained in ſuch a ſoul. And truly I cannot reckon that God is ſo great in my eye, nor ſo high in my heart as he ought to be, till I arrive at this temper.

To Conclude then, Labour to make God All things to your ſelves, according to all the fore-named inſtances, viz. in your Apprehenſions, Affections, Actions, Sufferings, Enjoyments, Endowments, to be abſtracted as much as can be from all poor, pinching particularities. And now, ſhall I need to tell you that this is the moſt noble and Angelical Life? You your ſelves ſurely know that that which makes the life of Saints and Angels ſo much happier and more glorious than ours, is, that they are not ſunk into any ſenſes nor drowned in any matter, but are perfectly centred upon God and filled with him. Shall I need to tell you, that thus we ſhall live in that other World, to which we all hope to come; or that this will be to us (not only an infallible evidence, but indeed) a real beginning of that bleſſed Life? I hope I need not inſiſt upon ſuch motives.

Be often preſſing upon your ſelves the vanity, emptineſs, inſufficiency and unſuitableneſs of all created good. Self and the creature muſt be nothing in our eye, before God can be All things in it.

Conſider well the worth of your own Souls. Think of that excellent Angel-like capacity which God hath beſtowed upon them, which nothing but himſelf can fill up, and live not below the dignity of your own ſouls.

Meditate often upon Chriſt Jeſus, who lived to propound this way of living, and both lived and died to purchaſe it. Of his example you have heard already; ſee Joh. 4. 34. 6. 38. 7. 16, 18. 9. 4. 12. 27, 28. 14. 24. 17. 4. Luk. 22. 42. and many other places. And that he lived and died to purchaſe this bleſſed life for us, is plain, 2 Cor. 5. 19. God was in Chriſt reconciling the world to himſelf. The great end for which Chriſt came into the World and went out of it was, to reſtore the ſouls to God, who were fallen from him into ſelf and the creature; to reunite and reconcile us, and make us partakers of Divine fulneſs.

THE SPIRITUAL MAN IN A Carnal Fit: OR, The former Doctrine Illuſtrated by its oppoſite, in a famous Inſtance from PSAL. LV. 6.

LONDON, Printed by M. White, for Henry Mortlock at the Sign of the Phoenix in St. Paul's Church-yard, and at the White-Hart in Weſtminſter-Hall, 1678.

PSAL. 55. 6. And I ſaid, O that I had wings like a Dove! for then would I flee away and be at reſt.

CHAP. I. The meaning of the Words: The diviſion of the Verſe into its parts, with a gloſs upon each. The Propoſition contained in the Words. That the hearts of good men are ſometimes ſurprized with fearfulneſs, impatience of troubles, and eager deſires of reſt from Adverſity. This proved by Examples, but moſt largely by the Example of David in this place, wherein the Emphaſis of the ſeveral words in the Text are obſerved.

THis Pſalm contains a Prayer of David relating to himſelf, and his enemies. The Prayer that he puts up for himſelf, is for deliverance from his troubles, verſ. 1, 2. The occaſion of it is laid down, verſ. 3, 4, 5. and amplified, verſ. 6, 7, 8. It is generally ſuppoſed to be Penned by the Pſalmiſt in the time of his being perſecuted by Saul, when he was reduced into ſome eminent ſtrait. But what particular ſtrait it was that he was now in, is not certain. Some refer it to the time of his flight to Nob, which is recorded in 1 Sam. 21. Others refer it to the time when he was conſpired againſt by Saul, and like to be betrayed by the men of Keilah, whom he had a little before ſo much obliged; mentioned 1 Sam. 23. But whenſoever it was, it is very clear that his diſtreſs was great, and himſelf ready to ſink under his burden. The words may poſſibly ſeem at firſt hearing to be the cry of a devout mind, and an expreſſion of a raiſed temper. But if we look narrowly into them, and ponder all the circumſtances, we ſhall find indeed that they are the voice of an impotent and impatient ſpirit, and do diſcover a great infirmity in this holy man, and are more elegant than devout, have more of Rhetorick in them than Divinity; like thoſe of Saul to the men of Ziph, Bleſſed be ye of the Lord, for ye have compaſſion on me: And what was this compaſſion, but their adminiſtring to his malicious and revengeful luſts?

In the Words there are Three Parts.

1. Optandi forma, a form of wiſhing, Oh that I had: In the Hebrew it is Mi jitten li, who will give me? which is their form of wiſhing, and not of doubting or deſpairing, as ſome through their ignorance of the Hebrew Idiom have imagined. This form of wiſhing is very uſual in Scripture, which we Tranſlate ſometimes by Oh that, as in Job 11. 5. 13. 5. Jer. 9. 1. Oh that mine head were waters! and Pſal. 53. ult. Oh that the Salvation of Iſrael were come out of Zion! Sometimes we Tranſlate it by Would God, as Deut. 28. 67. In the morning thou ſhalt ſay, Would God it were even, &c. Judg. 9. 29. Would to God this people were under mine hand.

2. Optationis materia, the matter of the wiſh, a wing like a Dove. Eber cajonah. He firſt laies down the matter of his wiſh, a wing; and then illuſtrates or amplifies it, as of a Dove, or like a Dove. It is ordinary in the Hebrew Idiom to put the ſingular number for the plural, and ſo it is here. And yet there may be ſomething more in it too; in wiſhing for a wing and not wings, poſſibly he deſcribes the great fear and haſte and paſſion that he was in. What a thirſt was that rich man in, when he expected ſo much relief from a drop of water, Luk. 16. And what a fright was David in when he wiſhes ſo earneſtly for one ſingle wing? The more inconſiderable and ſmall a thing is which one catches at, the greater argument is it of diſtreſs, fear and diſtraction of mind. If inſtead of the wing of a Dove, he had cried out for the feather of a Dove, it had been yet a more lively deſcription of his amazedneſs; and indeed the Word here in the Text does ſignifie a Feather as well as a Wing; and ſo we Tranſlate it, Pſal. 68. 13. Her Feathers with yellow Gold. But it is not any kind of Wing that will ſerve his turn; it muſt be like the Wing of a Dove, the ſwifteſt that he could think of, as we ſhall ſee by and by. Certainly it was a great fright of mind that indited this ſtrange wiſh: and indeed ſo he confeſſes in the fourth and fifth verſes, where he calls it pain, yea pain of heart, terrour, yea a terrour of death, fearfulneſs, trembling and horrour, yea a deluge of horrour. Here's juſt the heart of a ſilly Dove, that ſpies the Hawk and trembles and flies, and therefore it's fit it ſhould be matcht with Wings of the ſame, Oh that I had wings like a Dove.

3. Optati ſinis, the end of a thing wiſh'd for; that is twofold, Medius & ultimus, I will fly away and be at reſt: he would ſpeedily eſcape out of the dangers and troubles that he was in, and keep himſelf out of harms way for the time to come.

All the Divinity that I can pick up out of this elegant and pathetical wiſh will be contained under this one Propoſition.

The hearts of good men are ſometimes ſurprized with great fearfulneſs, impatience of troubles, and eager deſire of reſt from Adverſity.

Here are three thing to be ſpoke to, Fearfulneſs, Impatience of trouble, and eager deſire of reſt. The firſt of theſe is not indeed directly found in the Text, only it ſeems to be implied in the word Dove, which is Meticuloſa avis & imbellis. And therefore I ſhall not ſpeak much diſtinctly to that, but to the two laſt. Only I cannot but intimate, that there is a vaſt difference between fearing of God and being afraid of him. To fear him is often made the Character of an ingenuous holy, childlike ſpirit, and is therefore made the ſumm of all Religion, Eccleſ. 12. 13. but to be afraid of him, to worſhip him as a ſevere numen or a ſaevus dominus, with a kind of horrour and invidiouſneſs of mind, with a ſecret kind of wrath and jealouſie or doubting, does certainly argue a ſuperſtitious and legal ſpirit, a mind that for the preſent is in bondage; yea if I miſtake not the meaning of the Prophet, he makes this the badge of an hypocritical people, Iſa. 33. 14. Fearfulneſs hath ſurprized the Hypocrites: who amongſt us ſhall dwell with devouring fire; who amongſt us ſhall dwell with everlaſting burning? As ſoon as Adam had ſinned againſt God, he becomes afraid of him and flies from him, Gen. 3. And to this day men do ſecretly hate him whom they fear.

As for the fear of the creature and fear of trouble in the fleſh, it is a predominant principle in carnal minds where ſelf rules, but it is incident to the beſt of Saints, and is recorded as their infirmity for our caution; as in Iſaac, David, Peter, who for fear of men, denied one his Wife, another his reaſon, a third his Saviour. But it is wearineſs of troubles, and eager deſires of reſt from Adverſity, that are moſt plainly found in the Text, and which I am therefore to ſpeak to. I think I need not ſpeak to them ſingly, for I think they are never found ſingle, but are inſeparable Companions.

And here I ſhall endeavour to ſhew that good men are ſubject to theſe diſtempers. Secondly, Shew the cauſe of the diſtemper. Thirdly, Preſcribe the cure of it. And laſtly improve the Doctrine in ſome few Inferences.

That the hearts of good men are ſometimes ſurprized with impatience of troubles and eager deſire of reſt from Adverſity, will appear by the Examples of ſeveral eminent Saints. I will not peremptorily determine whether the Prophet Elijah were thus diſtempered, when he fled from the Perſecution raiſed againſt him by Jezabel, gat him all alone into the Wilderneſs, and requeſted for himſelf that he might die, 1 King. 19. But I doubt not to affirm that holy Job was under this diſtemper: He ſticks not to confeſs, that he is even tired out, and wearied, and waſted, and exhauſted in his ſpirits with the Afflictions that were upon him; Weariſome nights are appointed to me, Job 7. 3. My ſoul is weary of my life, it is bitter within me, Job 10. 1. Therefore you have him even curſing the day and night of his birth almoſt through the Third Chapter; and wiſhing to be hid in the Grave over and over, and that with a great deal of vehemency, Job 6. 8, 9, 10. O that I might have my requeſt: and that God would grant me the thing that I long for! Even that it would pleaſe God to deſtroy me, that he would let looſe his hand and cut me off. And the Prophet Jeremiah was wearied with the Perſecution and Oppreſſion of his Country-men, although the ſame was light in compariſon of what he was to ſuffer, Jer. 12. 5. he was wearied with running even with the Foot-men. At another time you have him alſo curſing his Birth-day through impatience, and the man that brought tidings of his coming into the World, becauſe he ſlew him not from the Womb, Jer. 20. 14, 15, 16, 17. The ſame Prophet could be content to live a ſolitary, unpleaſant, unprofitable life, like an Anchoret, ſo he might but eſcape the treachery of the people, Jer. 9. 2. What a diſcontentment and paſſion Jonah was in, and that for a light matter, all know, and how he will needs be gone out of the World in a pet, his Hiſtory does fully relate. Concerning David and his impatience, diſquietneſs, wearineſs and perplexity of mind, I have many things to ſay, and the book of Pſalms does afford many pregnant inſtances: How long wilt thou forget me, O Lord, how long ſhall mine enemies exalt themſelves over me, how long ſhall the Adverſary reproach, how long ſhall the wicked triumph, &c. But I need not go far from my Text to demonſtrate the greatneſs of David's diſtemper. In the words of this Text, and the two following Verſes you will diſcern the greatneſs of his wearineſs, and the eagerneſs of his deſires of deliverance, if we conſider the following particulars.

1. In general, he ſeems to apprehend his caſe deſperate, out of which there was no eſcape. Videntur hae voces eſſe hominis deſperati, ſaies Mollerus. The Words of the Text ſeem to be rather a boyling up of paſſion, than the putting up of a Prayer, a wiſe or well grounded Prayer. This is a ſad diſtemper of mind, very diſhonorable to God and unbeſeeming a godly ſoul; and yet ſo diſeaſed in his mind does David here ſeem to be; as alſo at other times: as when he forgot all the promiſes that God had made to him, and cry'd out, All men are Lyars, and I ſhall periſh by the hand of Saul.

2. More particularly, he is ſo weary of his Perſecution, and ſo intent upon deliverance, that he puts God upon the working of Miracles for his eſcape, and ſuch a Miracle as we never read that he wrought for any man, Oh that I had wings! What, muſt the courſe of nature, and the order of the Creation be inverted for him? It was a devout and holy zeal in David to envy the Sparrows and the Swallows becauſe they were allowed to come nearer the Altar of God than he, Pſal. 84. 3. But to be content to be transformed into a ſilly Bird, meerly to have the benefit of her wings to eſcape a temporal danger, is certainly a ſtrange diſtraction in a holy man. Oh how wonderful great is the power of this animal life, which puts men upon ſuch ſtrange contrivances for its own preſervation, yea even ſuch men as in whom the reigning power of it is deſtroyed, and a higher life hath taken place! Certainly the wings of David's Soul, the wings of Faith and hope were ſadly moulted away, or he would never have invented ſuch a ſtrange device, as a winged body.

He is ſo eager, that any kind of wings will not ſerve his turn neither, they muſt be wings of a Dove, the ſwifteſt that he could think of; Oh that I had wings like a Dove. For ſo I judge that he names the wings of a Dove rather than any other Bird, becauſe of the great ſpeedineſs of her flight; though I know ſome men to excuſe the Prophet, or rather indeed to ſhew their own wit, have invented other reaſons. Naturaliſts ſpeak much of the ſwiftneſs of the Dove in flying, they ſay ſhe can out-fly the Hawk, and need not to fear him, if ſhe would but keep a direct and ſimple flight, but when ſhe begins to clap with her wings in a certain kind of pride and wantonneſs, then ſhe becomes a prey.

4. Yea, ſo eager is he, that if he had ſuch wings, he would preſently fly with them. He does not wiſh the wings of a Dove for ornament and beauty, but for ſpeed; and if he had them he would not ſtand picking and dreſſing, and trimming them, as ſometimes Doves do, but he would preſently ſpread his new ſails and be gone. We Tranſlate the words, Oh that I had wings like a Dove, for then would I flye away; but in the Hebrew, there is nothing between the wings of a Dove and flying with them: The words run thus, Oh that I had a wing like a Dove, I will flye away and be at reſt.

5. Yea, he would haſten with them. He would not ſimply fly with his wings, but uſe them to the utmoſt expedition: As if the wings of a Dove and flying with them were not enough, he will alſo haſten with them, he will fly as faſt as wings will carry him, Verſ. 8. I would haſten my eſcape from the Storm and Tempeſt; In which words he ſeems to continue his Metaphor, and to allude to the manner of Doves, who when they are abroad and preſage a Storm, make all poſſible ſpeed to recover their Cote.

6. So great is his impatience and eagerneſs, that he will be content to wander, to have no certain place, not to be fixt any where; ſo he may but eſcape; he cares not whither it is, Verſ. 7. Lo then would I wander, &c.

7. He would be content to wander afar off; he cares not how far, as far as wings will carry him, Verſ. 7. Lo then would I wander afar off. He that uſed to be ſo loving of the Land, and ſo deſirous of the Sanctuary, that he was once ready to wiſh himſelf a Swallow or a Sparrow, that he might flye thither, now wiſhes himſelf a Dove that he might flie far enough from it, into ſome of the utmoſt parts of the earth. It was wont to be his Policy to abide in ſome of the borders of Judah, and to hover about the skirts of that Land, that ſo he might be ready to lay hold of any advantage that God ſhould put into his hand for the obtaining of the Kingdom (as it is the manner of moſt men, to contrive to dwell as near as they can to their hopes:) but now his hopes of a Kingdom are expired, and all his policys are expired with them, he is ſo eager to be got out of harms way, that he never thinks of being in the way of preferment, Lo then I would wander afar off.

8. So impatient and eager is he, that he cares not though he reſted in a Wilderneſs, ſo he might but reſt. He that was wont to take ſo much delight in good company, as you may ſee in the 14 Verſ. of this Pſalm, can now be content to ſit down in a ſolitary Wilderneſs, void of all humane Society. He that uſed to be ſo loving of the company of men, can now be content to converſe amongſt Beaſts in the Wilderneſs, and expoſe himſelf to their ſavage and ravenous temper. This ſeems indeed to imply that the luſts of his enemies were grown to a great height of ſury and fierceneſs, when he apprehended it ſafer converſing with the Beaſts of the Wilderneſs than with them. 〈 in non-Latin alphabet 〉 , as Antiſthenes uſed to ſay: But yet it argues the greatneſs of his diſtemper, who would be content with a life amongſt Beaſts, which is a moſt unprofitable life, ſcarce worthy to be called life, ſo he might but live at reſt. But may ſome ſay, he would have only retired into the Wilderneſs for a ſeaſon, he would have returned when the Storm was over. It ſeems otherwiſe to me, for,

9. He will be content not only to eſcape thither, but even to dwell there, Verſ. 6. Eſchonah habitabo, and Verſ. 7. Alin, I would remain in the Wilderneſs. He ſeems as if he would forget the promiſe of the Kingdom, and bury all the hopes of it in an everlaſting Self-baniſhment. Now put all theſe together, and you will ſay with me, That here is an Example of a good man in a very ſad diſtemper of Impatience of trouble, and eager deſire of Reſt from Adverſity.

CHAP. II. An enquiry into the cauſes of the foreſaid diſtemper in the minds of men. The firſt cauſe aſſigned, viz. A miſapprehenſion of the Nature of God, and a miſinterpretation of his Providences. A correction of theſe miſapprehenſions, and a preſcription of a cure in reference to this cauſe of the diſtemper.

AND now I will enquire what may be the cauſe of ſuch a diſeaſe as this in holy minds. Here I ſhall lay down ſome of the immediate cauſes as I apprehend, and for brevity ſake annex the cure to each, which is by taking away the cauſe.

The firſt Cauſe of this diſtemper of Impatience of troubles, and eager deſires of reſt from Adverſity, is, a miſapprehenſion of the nature of God, and a miſinterpretation of His Providences. Men are apt to imagine God to be like unto themſelves, a peeviſh, ſelf-willed, Arbitrary Being, acting meerly by prerogative, or carried by paſſion, after the manner of ſome great King or Judge upon Earth. It is the miſery of theſe captive and degenerate ſouls of ours, that they are fain to borrow Notions and Ideas from men and their manner of acting and governing their petty Dominions, whereby to apprehend and conceive of God, and his infinite nature and unſearchable Providences: and by this means we come to attribute thoſe things to God which indeed are utterly inconſiſtent with his perfect nature, becauſe the ſame are found in thoſe earthly Potentates from whom we derive thoſe Ideas, and form theſe reſemblances. Now ſuch a God as we phancy to our ſelves muſt needs be burdenſome and grievous to us, eſpecially when he afflicteth us. Who would not vex, and fret, and rage under the Sentence of ſuch a Judge, as he ſuppoſed did command him to be puniſhed, meerly becauſe it was his pleaſure, or to ſhew his Authority, when there was no reaſon in the thing? Who can patiently bear the Yoke of ſuch a God, as does impoſe his commands only Pro imperio, and inflict his puniſhments only Pro arbitrio, only to ſhew his Authority?

But ſuch is not the God whom we ſerve; All his Laws are the products of his Wiſdom and Infinite underſtanding, and not impoſed upon his Creatures till his own goodneſs and the good of the Creature was firſt conſulted: All his Providences are the reſult of Infinite Love and Benignity, and carried on by the Eternal Laws of Righteouſneſs. If you would therefore poſſeſs your ſouls in patience, labour to purge your minds from imbittering thoughts of God, as if he did ſeek to get a name and make himſelf famous by the ſuffering of his Creatures, or were pleaſed with the ſighs and groans which his Almighty ſeverity can extort from thoſe whom he hath a mind to make miſerable. Be ye verily perſwaded that the Will of God, however abſolute and unlimited it is, doth alwaies proceed according to the Eternal Rules of goodneſs and righteouſneſs: And this will heal your ſpirits of all fretfulneſs, and reconcile your minds not only to thoſe Laws and Inſtitutions of his, which ſeem to be moſt Arbitrary, but alſo to thoſe Providences which ſeem to be moſt ſevere or unequal.

By a like miſtake we are apt to aſcribe Paſſion to God, and to repreſent him to our ſelves as if he were all in a rage and very angry, when he afflicts us. Which Notion deſtroies all that chearful acquieſcence under his hand, and that quiet and friendly converſing with his Providence which we ought to maintain; and ſo an imaginary wrath in God begets a real rage in our peeviſh and inpotent minds. When as indeed the nature of God is as free from Anger, Hatred, Revenge, and all the paſſions of our minds, as it is from Hands, or Eyes, or Feet, or any of the Members of our Bodies. God is good and doth good, ſaies our Pſalmiſt, Pſal. 119. 68. God is Love, ſaies the beloved Apoſtle again and again, 1 Joh. 4. 8, 16. And there is nothing more certain, than that God would never afflict his Creature, if ſome greater good were not in view. He envies not his People any of their Eaſe, Peace, Health, Liberty or other Enjoyments; but he loves them with a ſtrong and Holy and Wiſe Affection, and therefore will Afflict them in theſe things whether they will or no, that he may beſtow upon them ſome more ſubſtantial good. Labour to converſe with God in all his Providences, as with Wiſdom, Goodneſs, Righteouſneſs and Love it ſelf, and then you will not be weary of his Diſcipline, or peeviſhly affected towards any of his Diſpenſations. We are apt to cry out, Oh if we were but ſure of the Love of God towards us in all our Afflictions, we could be then content and patient! Why, go you and poſſeſs your ſouls in patience, and get your Wills reconciled to the Providences of God, Love him and delight in him, and believe in him though he Afflict you never ſo ſore, and then be aſſured that God loves you: for the Love and good Will of God, is not his giving the Creature, but it is the communication of himſelf, and his Divine Perfections to your Souls.

CHAP. III. A Second Cauſe aſſigned, viz. A miſunderſtanding of our true intereſt. This Explained; Where the true intereſt of Souls is Stated, and the Cure preſcribed in reference to this Cauſe of the Diſtemper. A third Cauſe aſſigned, viz. The want of a right diſcerning of Good and Evil. Where the nature of Good and Evil is Explained, and Direction given how to diſcern them by way of Cure.

2. ANother Cauſe of this diſtemper, is, A miſunderſtanding of our true intereſt. Alas how are we ſunk into this body! How ſtudious are we, and fond of the accommodations and conveniencies of this animal life! What fears and jealouſies, cares and contrivances, what watchings, and prayings, and ſtrivings, and all for the peace and welfare of the fleſh! Certainly we judge our main intereſt to lie in the preſerving, pleaſuring, accommodating of the body, and not of the ſoul: which wicked apprehenſion, as it deſtroies all true Religion, ſo particularly it breeds the diſtemper that I am ſpeaking of. We are ſtrangely fond of this Life, as miſerable as it is, and of this body, as unſuitable as it is, and therefore are we ſo much offended with all things that are grievous and hurtful to the ſame; yea we are apt to fret againſt God himſelf, if he do not pleaſe and pamper them as much as we. It is a woful degeneracy that hath befallen the ſoul of man, which makes him miſ-judge and miſtake his main intereſt; the like miſtake is not to be found in the whole World ſure. I will not ſay with the Prophet, Paſs ye over the Iſles of Chittim, and ſend unto Kedar, and ſee if there be ſuch a thing; but indeed paſs ye through the whole Creation, and viſit all the particular beings that are therein, and you ſhall not find ſuch a thing; ſuch a degeneracy as this is: you ſhall not find any Creature that thus forgets it ſelf, or thus miſtakes its main inteteſt, although the ſame be no intereſt, in compariſon of the concernment of an immortal ſoul. Be aſtoniſhed, O ye Heavens, at this monſtrous abſurdity! The Fig-tree in Jonathan's Parable would not leave its ſweetneſs, to go to be promoted over the Trees; but this noble plant of the Lord's planting, the rational ſoul, hath forſaken its intereſt and forgotten its proper ſweetneſs, and renounced its own pleaſure and felicity, to go ſerve its own ſervant, and ſtudy the intereſt of fleſh and blood: To the ſervice whereof it is ſo entirely devoted, that God himſelf muſt be quarrelled with, if he uſe not this Dalilah kindly, if he offer to put it to any pain.

Be adviſed, I beſeech you, therefore to get a right underſtanding of your grand intereſt, and where it lies, in order to the healing of this diſtemper. Value your ſelves by your ſouls and not by your bodies, by your ſpiritual and not by your corporal ſtate. Is that man happy, whoſe body and bodily concernments are all in a peaceful and flouriſhing ſtate, when in the mean time his ſoul is defiled, depraved, deformed, impoveriſhed, and become more vile than the Dung upon the earth, and more wretched than the Beaſts that periſh? How then can that man be judged miſerable, whoſe nobler part is beautiful, healthful, rich, and proſperous, although his corporal and temporal eſtate be ſqualid, ſordid, contemptible, and much afflicted? Our Saviour hath fully reſolved this Queſtion in the perſons of Dives and Lazarus, Luk. 16. Live like ſouls, as much as may be, abſtracted from the body, provide, take care for, view and viſit your ſouls, value your ſelves happy or unhappy, according as it fares with your ſouls; and then you will find it more natural and eaſie for you to bear up patiently and chearfully under all the Storms that light upon your outward man.

3. The want of a right diſcerning of Good and Evil. This is ſomewhat akin to the former. Our ſouls are ſo ſadly ſunk into matter, and ſo fondly inamoured of our bodies, that we are ready to judge of all things to be good or bad according as they accommodate or incommodate them; and ſo we come many times to put bitter for ſweet, and ſweet for bitter, Iſa. 5. 20. This is certainly a proper and immediate cauſe of our flying from, groaning under, and haſtening out of Afflictions and Perſecutions, becauſe we judge them hurtful and evil to us. And why evil? Forſooth becauſe they gall our backs, offend our ſenſes, pinch and oppreſs our fleſh. And is this indeed a right rule whereby to judge of the goodneſs or evilneſs of things? Nay, but if you would indeed poſſeſs your ſouls in patience in the midſt of bodily preſſures, then exerciſe your ſpiritual ſenſes to diſcern aright between Good and Evil, as the Apoſtle's phraſe is, Heb. 5. ult. But how ſhall we thus diſcern; by what rule ſhall we judge them? Good is the rule whereby to judge of Evil, Rectum eſt Index obliqui: and then for created good, the nature of God the ſupreme good is the rule whereby to judge of that; Perfectum in ſuo genere eſt menſur a reliquorum. So then judge of all things by their relation that they bear to the nature of God, and the tendency that they have to make us partakers of it. And if we thus judge ſincerely, we ſhall not be ſo much offended at thoſe Providences that are forming us into a reſemblance of Chriſt Jeſus, nor be ſo haſty to run out of that Furnace that is refining us to be Veſſels of Honour fit for our Maſters uſe. If David had at this time judged as diſcreetly, and diſcerned as clearly, as afterwards he did, he would rather have wiſht for the ſtrength of an Ox to endure, than the wings of a Dove to eſcape theſe preſſures; for in the up ſhot of all, when he had viewed and compared all together, and well recollected himſelf, he profeſſed openly that he accounted it good for him that he met with ſuch uſage in the World, Pſal. 119. 67, 71, 75. God is the ſupreme good; that is good for us that brings us nigh and makes us like unto him: and that is not only Proſperity (though indeed that ought to do it, and I hope often doth it) but even Adverſity alſo, Heb. 12. 10. He chaſteneth us for our profit, that we might be made partakers of his holineſs.

CHAP. IV. The Fourth and laſt Cauſe aſſigned, viz. Selfiſhneſs. Self-love briefly touch'd upon. Self-will more largely deſcribed, with an earneſt advice to bend all our powers againſt this rebellious Giant.

THeſe Cauſes of this Diſtemper are to be found in the underſtanding.

The Fourth and laſt Cauſe that I ſhall name is in the Will, and it is Selfiſhneſs. By this I mean two things, Self-love, and Self-will. By Self-love, in this place, I mean ſenſuality, or a judging of things by ſenſe, which I have touched upon already; and an over high valuation of this meer earthly life, and the conveniencies thereof. Why are we ſo weary of Sickneſs, and ſo impatient under Perſecution? Will it not come to this at length, becauſe we are ſo afraid to die. There can be no farther end of the greateſt Afflictions in this World, than the parting of ſoul and body: Is not this the worſt that can come? It ſeems then that it is an immoderate love of this wretched life that is the root of all theſe bitter fears and paſſions.

Labour therefore to be Crucified to the love of this natural life. There are many inconveniencies and miſeries that do ariſe from this root, which I cannot now name; certainly this diſtemper which I am ſpeaking of is a very great one: For however you find David here labouring under it, yet elſewhere we find him earneſtly labouring to be rid of it, Why art thou caſt down, O my ſoul, and why art thou diſquieted within me, &c. Pſal. 42. 5, 12. 43. 5. He is troubled at his being troubled, and cannot with patience think how impatient he had been. Strike therefore at the root of this Diſtemper, labour to get your over-fond love and over-high valuation of this earthly life mortified. He will be able not only to endure, but even to contemn all Adverſity, who hath once well learnt to contemn his own life. He cannot be in the power of any who hath death in his own power, ſaies Seneca: which admits of a good ſenſe and agreeable to our Chriſtian Divinity, though he did not mean it ſo.

The other branch of ſelfiſhneſs is Self-will: And this alſo is a peſtilent diſturber of the mind, and engages the ſoul in many quarrels againſt God. The underſtanding indeed may be miſtaken, and the fleſh may ſmart, and the Devil may tempt, but I think the proud, petulant, perverſe Self-will is the Achan; the grand troubler of the ſoul: This is the Sea from whence ariſe all thoſe Clouds and Storms that trouble the Earth and infeſt Heaven it ſelf. If this were thoroughly mortified, I dare ſay all the skill of earth, all the Magick of Hell, all the paſſions and pangs of the body could not make a clamorous ſoul. This was the cauſe of Jonah's heat and rage, and deſire of death, viz. becauſe he might not have his own will. Yea, and it ſeems that Job's will was not molded into the Will of God, and that that was the cauſe of his impatience; for his complaint is called a contending with the Almighty, and that by Job himſelf, Job. 40. 2.

I do earneſtly adviſe you therefore to bend all your ſtrength againſt this rebellious Giant, and be daily begging more ſtrength than yet you have. If you can overcome your own Wills, you need not fear being overcome by any Adverſity: He that can deny himſelf, can do any thing. The Will of God is holy, pure and perfect, and indeed it is not only the duty, but the glory of man to comply with it freely and chearfully. What can be more Divine than a will according to God's Will, an Heart according to God's Heart? It was the commendation of David you know, yea it is the perfection of Angels. I have often obſerved with great delight the excellent patience, and compoſure of David's ſpirit in the time of his flight from Abſalom, which you will find recorded in 2 Sam. 15, and 16 Chap. and you may ſee that he poſſeſt his ſoul in ſo much patience by this means, by eying the abſolute goodneſs of the Will of God, and reſigning himſelf thereunto, Chap. 15. 26. and Chap. 16. 10. The patience of our Lord and Saviour was much more admirable than his; and he was a perſon whoſe will was ſwallowed up in the Will of God, Luk. 22. 42. Not my will but thy Will be done. The time and matter, and manner, and meaſure of all your afflictions are all ordered by a Will and Wiſdom which is above, that is infinitely pure and perfect: O therefore labour to get your wills reconciled to this Divine Will, and your hearts at all times overpowered and maſtered with the ſenſe of the infinite goodneſs and holineſs thereof; and ſo ſhall you find all wrath and doubtings, all diſcontents and jealouſies to die and wither away, and you will poſſeſs your ſouls in peace and gladneſs, in patience and ſerenity, in the midſt of all your Afflictions.

I know ſeveral other cauſes might be brought of this diſtemper; but I conceive they are either ſuch as are inferiour and leſs principal; or ſuch as may be reduced to ſome of theſe that I have aſſigned. Therefore I paſs on to the Improvement.

CHAP. V. The Improvement, by way of Conceſſion, that there is an averſeneſs in the humane nature from Afflictions which is purely natural: How it becomes ſinful. Secondly, It is a greater diſtemper when unlawful means are uſed for deliverance out of Adverſity. Thirdly, An Exhortation to beware of this Diſeaſe, and to labour after a contrary temper. Which temper recommended in three things. Firſt, Patience under the troubles of this life. This preſſed with two or three weighty conſiderations. Secondly, Wearineſs of the Imperfections of life. Thirdly, Eager deſires of Eternal reſt. How to turn David's Rhetorick into Divinity.

AND here I will grant, that there is an averſeneſs in the humane nature from Afflictions, and a deſire of releaſe from them, which is purely natural, which is not properly ſinful as I conceive, no more than eating, or drinking, or ſleeping is. But it eaſily becomes ſinful many waies; when it is not rightly ordered, directed and bounded by our wills, or when our wills do concur with the diſorderlineſs and exceſs of it: And ſo it is when the averſeneſs of the nature becomes impatience in the will, and deſires in the appetite become turbulent paſſions in the higher powers of the Soul.

2. If impatience of troubles, and eager deſires of reſt from Adverſity be a Diſtemper, then much worſe is it when unlawful and indirect means and courſes are added thereunto: David indeed was eager, over eager of deliverance; yet we do not find that he uſed unlawful waies to decline the rage of Saul, and to ſave his life, but he conſulted with God and pray'd unto him, and ſo ſtood upon his own defence. The wings of a Dove are ſwift indeed, but they are honeſt and innocent. But what ſhall we ſay to them that take to themſelves wings to eſcape, and that the wings of a Hawk or a Vulture, that deliver themſelves by Injuſtice, Rapine, Murder and Deceit, that break the Snare by breaking Vows, and Oaths, and Promiſes; that care not if they ſwim through a Sea of Blood, ſo they may but get ſafe to Land; that to redeem their bodies will not ſtick to ſacrifice their ſouls. David's indeed was a great diſtemper, but this is a deſperate and Deviliſh madneſs.

But that which I do principally infer, and moſt of all preſs from the conſideration of David's diſtemper, is, that you would diligently endeavour to beware of the like: The infirmities of Saints are not recorded for our imitation, no nor to afford us a way of excuſing our ſelves, but indeed for our caution, and they will render us the more inexcuſable, if we beware not that whereof we are ſo warned. Now that you may be ſafe and ſound from this diſtemper, labour to get a contrary temper. Three things therefore I exhort you to in oppoſition to this diſtemper, to wit, Patience under troubles of this life, Impatience of the imperfections of this life, and eager deſires of eternal reſt.

1. Labour to be patient and during of the troubles of this life, and moderate your deſires of deliverance and reſt from Adverſities. Think not much, nor think not long concerning any tryal, as if ſome ſtrange thing, or ſome unequal thing befell you: Labour to be mortified (as much as may be) to the ſenſe of all bodily Afflictions, and moderated in the expectations of temporal deliverance, in as much as the former is not properly your miſery, nor can the latter of it ſelf be your happineſs. What an unſeemly thing is it to hear Chriſtians venting all their paſſions, ſpending all their complaints upon their outward ſtate, Oppreſſions, Injuries, Perſecutions, and ſpending all their Prayers upon their fleſhly intereſt, as if it were by that that they muſt live and be happy. Oh that the voice of this weeping might be heard no more amongſt us! Was it not a childiſh thing in the Iſraelites to weep and whine after a little fleſh? Do but read the ſtory in Numb. 11. 4, 5, 6. and you will take it rather to be the puling of Children, than the complaint of men, and eſpecially the men of Iſrael. Wherein was the cry of the men of Iſrael after Corn, and other ſenſual accommodations, better than the howling of Dogs; to which it ſeems to be compared, Hoſ. 7. 14. Concerning this impatience of trouble, and eagerneſs after relief and eaſe, and reſt; I need not ſay as our Saviour ſaies, Matth. 5. Do not even the Publicans the ſame; but do not even the Beaſts the ſame? do not they groan under their burden? do not they long to be delivered from their pains and preſſures, and reſtraints? And ſhall the longing of ſouls be no higher nor purer than thoſe of a meer animal appetite? Shall the Prayers of the Sons of God be of no higher a ſtrain than the Children of the Raven, which are ſaid to cry unto God for meat, Job 38. ult. Set aſide the elegancy of them, and all your groanings under Affliction, and luſting after deliverance, are common to the beaſts that periſh as well as you. And this may well be the firſt Motive to the duty which I exhort you to.

2. Conſider that if you be thus weary of Affliction, and eager after reſt, you do▪ ſecretly find fault with a chief piece of God's diſpenſations in the World, and fruſtrate the ends which God hath in bringing tribulation upon the righteous. The exerciſe of Graces, ſuch as Patience, Self-denial, Faithfulneſs, Courage, Conſtancy is the great end of God in all his afflictive Providences upon his people: and if we be ſo ſoon weary of them, and ſo importunately bent upon deliverance from them, how can this great deſign of Heaven be fulfilled? For can the Plaiſter work a Cure except it may be ſuffered to lie on?

3. Conſider that there is really more valour and true greatneſs of mind in enduring hardſhips patiently and conſtantly, than in all theſe fightings and contendings for God, which paſs with many men for ſuch a noble zeal. To dare to live in an unpleaſant and bitter time, is much more magnanimous than to wiſh to die; and to endure the anguiſhes of life with an humble patience and ſubmiſſive ſpirit, is more Divine than to endeavour to eſcape them. This paſſive valour was the mighty courage of the Son of God, whereby he overcame all that was againſt him. How eaſie was it for him to have revenged himſelf upon all his enemies, by Legions of Angels, or Fire from Heaven? How eaſily could he have frown'd them all into their firſt nothing? But he gave his back to the ſmiter, and his cheeks to them that pull'd off the hair; he was dumb as a Sheep before the Shearers: whereby he gave us an Example of the moſt admirable longanimity and magnanimity too; and by enduring the Croſs did perfectly vanquiſh all that Crucified him. We do mightily admire the valiant Acts of David's Worthies, when we read how one ſlew eight hundred at one time; another reſiſted the whole Army of the Philiſtines, and ſlew many of them; another defended a piece of Ground from a whole Troop of Philiſtines, and ſlew them; another ſlew a Lion and two Lion-like men; another went down to an Egyptian Champion only with a Staff, and firſt ſpoil'd the Egyptian of his Spear, and then ſlew him with it. I will not diſparage this valour of theirs; but I will affirm that David in his flight from Abſalom manifeſted a more excellent courage, than when he ſlew the great Philiſtine; and that the valour of theſe his Worthies in it ſelf conſidered, is no more to be compared to the admirable Patience, Self-denial and ſubmiſſion of the Redeemer of the World, or to that of Moſes, who was but one of his ſervants, than the paſſions of a Beaſt a • e to be compared unto the ingenuous reſolution of a rational ſoul. For ſuch a kind of animal courage, fierceneſs and killing faculty, many of the Beaſts of the Earth have as much, Adino, Eleazar, Shanimah, or Benaiah the ſon of Jehojadah, ſo much commended in the 2 Sam. 23. True valour conſiſts not in the greatneſs of bones, but in the greatneſs of mind, not in ſtrength of ſinews but in ſtrength of Grace, not in the fierceneſs and ſightingneſs, but in the meekneſs and patience of diſpoſition. That's not the true generouſneſs of ſpirit which cannot brook injuries; but indeed that which can: That's not the true valiant mind which is reſolved, what ever comes of it, to have its own will; but that which moſt freely reſigns it ſelf to the Will of God. Quo minus quid ſibi arrogat homo, eò evadit nobilior & divinior.

2. Inſtead of being weary of the Perſecutions of life, be ye weary of the imperfections of life: Let the body of death, rather than the troubles of God, be the cauſe of your wearineſs and complaint, O wretched man, &c. It is valour to endure patiently the Afflictions of the body; but to mourn under the infirm and imperfect condition of the ſoul, whilſt it is embodied, is alſo devout and pious: yea to be content to ſpend an Eternity in ſuch an imperfect ſtate, and ſuch an unſuitable body as this, were an argument of a mind over ſluggiſh and forgetful of its own bliſs. And yet I cannot ſay, but that there is ſomething of Religion in the ſouls patient induring of its imperfect condition in the body, becauſe the Will of God is ſo.

3. Convert the animal appetites into Divine longings; inſtead of eagerneſs of reſt from Adverſity, be as eager as may be of Eternal Reſt, of a ſtate of perfection and glory. Let not the Beaſt be above the Man, the ſenſual appetite be ſtronger than the ſpiritual, let not David's thirſting after the waters of Bethlehem (2 Sam. 23.) nor the Bond-ſervant panting after the ſhadow (Job 7. 2.) condemn your lazy ſouls that have a more deſirable object ſet before them. It is good to be a Horſe-Leech here; ſuck in what you can of Eternal Life, and after all yet cry, Give, give. In a word then, to turn David's Rhetorick into Divinity; Inſtead of, Oh that I had wings like a Dove, cry ye, Oh that I had the Heart of Dove, chaſtly adhering to God, innocently behaving it ſelf towards men, and patiently enduring injuries! Inſtead of, Oh that he would give me wings like a Dove, that I might flye away, pray ye, Oh that one would give me the wings of Faith and Hope, that I might ſoar aloft in a diſdain of Worldly Evils! The wings of the Oſtrich that lifteth up her ſelf on high, and ſcorneth the Horſe and his Rider! Inſtead of the wings of a Dove to flye away and be at reſt, wiſh rather, Oh that one would give me the wings of an Eagle, that I might flye away towards Heaven!

FINIS.